2 Korintus 5:1-4

Living by Faith, Not by Sight

5:1 For we know that if our earthly house, the tent we live in, ¹  is dismantled, ²  we have a building from God, a house not built by human hands, that is eternal in the heavens. 5:2 For in this earthly house ³  we groan, because we desire to put on ⁴  our heavenly dwelling, 5:3 if indeed, after we have put on ⁵  our heavenly house, ⁶  we will not be found naked. 5:4 For we groan while we are in this tent, ⁷  since we are weighed down, ⁸  because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life.

Yesaya 26:19

26:19 ⁹ Your dead will come back to life;

your corpses will rise up.

Wake up and shout joyfully, you who live in the ground! ¹⁰ 

For you will grow like plants drenched with the morning dew, ¹¹ 

and the earth will bring forth its dead spirits. ¹² 

Yohanes 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹³  even if he dies, 11:26 and the one who lives and believes in me will never die. ¹⁴  Do you believe this?”

Roma 8:11

8:11 Moreover if the Spirit of the one ¹⁵  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁶  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁷ 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ¹⁸ 

Kolose 1:14

1:14 in whom we have redemption, ¹⁹  the forgiveness of sins.

Kolose 1:20-22

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁰  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²¹  minds ²²  as expressed through ²³  your evil deeds, 1:22 but now he has reconciled you ²⁴  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:1

Salutation

1:1 From Paul, ²⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

[5:1]  ¹ sn The expression the tent we live in refers to “our earthly house, our body.” Paul uses the metaphor of the physical body as a house or tent, the residence of the immaterial part of a person.

[5:1]  ² tn Or “destroyed.”

[5:2]  ³ tn Or “dwelling place.”

[5:2]  ⁴ tn Or “to be clothed with.”

[5:3]  ⁵ tc ‡ Some mss read “taken off” (ἐκδυσάμενοι, ekdusamenoi) instead of “put on” (ἐνδυσάμενοι, endusamenoi). This alternative reading would change the emphasis of the verse from putting on “our heavenly house” to taking off “our earthly house” (see the following note regarding the specification of the referent). The difference between the two readings is one letter (ν or κ), either of which may be mistaken for the other especially when written in uncial script. ἐνδυσάμενοι enjoys strong support from the Alexandrian text (Ì⁴⁶ א B C 33 1739 1881), Byzantine witnesses, versions (lat sy co), and Clement of Alexandria. The Western text is the only texttype to differ: D*^,c reads ἐκδυσάμενοι, as does ar f^c Mcion Tert Spec; F and G read εκλ for εκδ which indirectly aligns them with D (and was surely due to confusion of letters in uncial script). Thus “put on” has the oldest and best external attestation by far. Internal evidence also favors this reading. At first glance, it may seem that “after we have put on our heavenly house we will not be found naked” is an obvious statement; the scribe of D may have thought so and changed the participle. But v. 3 seems parenthetical (so A. Plummer, Second Corinthians [ICC], 147), and the idea that “we do not want to be unclothed but clothed” is repeated in v. 4 with an explanatory “for.” This concept also shows up in v. 2 with the phrase “we desire to put on.” So the context can be construed to argue for “put on” as the original reading. B. M. Metzger argues against the reading of NA²⁷, stating that ἐκδυσάμενοι is “an early alteration to avoid apparent tautology” (TCGNT 511; so also Plummer, 148). In addition, the reading ἐνδυσάμενοι fits the Pauline pattern of equivalence between apodosis and protasis that is found often enough in his conditional clauses. Thus, “put on” has the mark of authenticity and should be considered original.

[5:3]  ⁶ tn Grk “it”; the referent (the “heavenly dwelling” of the previous verse) has been specified in the translation for clarity.

[5:4]  ⁷ sn See the note in 5:1 on the phrase the tent we live in.

[5:4]  ⁸ tn Or “we are burdened.”

[26:19]  ⁹ sn At this point the Lord (or prophet) gives the people an encouraging oracle.

[26:19]  ¹⁰ tn Heb “dust” (so KJV, NAB, NASB, NIV, NRSV).

[26:19]  ¹¹ tn Heb “for the dew of lights [is] your dew.” The pronominal suffix on “dew” is masculine singular, like the suffixes on “your dead” and “your corpses” in the first half of the verse. The statement, then, is addressed to collective Israel, the speaker in verse 18. The plural form אוֹרֹת (’orot) is probably a plural of respect or magnitude, meaning “bright light” (i.e., morning’s light). Dew is a symbol of fertility and life. Here Israel’s “dew,” as it were, will soak the dust of the ground and cause the corpses of the dead to spring up to new life, like plants sprouting up from well-watered soil.

[26:19]  ¹² sn It is not certain whether the resurrection envisioned here is intended to be literal or figurative. A comparison with 25:8 and Dan 12:2 suggests a literal interpretation, but Ezek 37:1-14 uses resurrection as a metaphor for deliverance from exile and the restoration of the nation (see Isa 27:12-13).

[11:25]  ¹³ tn That is, will come to life.

[11:26]  ¹⁴ tn Grk “will never die forever.”

[8:11]  ¹⁵ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁶ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ¹⁷ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:1]  ¹⁸ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:14]  ¹⁹ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:20]  ²⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ²¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ²⁴ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.