Kolose 1:16-17

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ¹  whether principalities or powers – all things were created through him and for him.

1:17 He himself is before all things and all things are held together ²  in him.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ³  whether things on earth or things in heaven.

Kolose 1:28

1:28 We proclaim him by instructing ⁴  and teaching ⁵  all people ⁶  with all wisdom so that we may present every person mature ⁷  in Christ.

Kolose 2:13

2:13 And even though you were dead in your ⁸  transgressions and in the uncircumcision of your flesh, he nevertheless ⁹  made you alive with him, having forgiven all your transgressions.

Kolose 2:22

2:22 These are all destined to perish with use, founded as they are ¹⁰  on human commands and teachings. ¹¹ 

Kolose 3:8

3:8 But now, put off all such things ¹²  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹³  or free, but Christ is all and in all.

Kolose 3:17

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Kolose 3:20

3:20 Children, obey your parents in everything, for this is pleasing in the Lord.

Kolose 3:22

3:22 Slaves, ¹⁴  obey your earthly ¹⁵  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ¹⁶  in the Lord, will tell you all the news about me. ¹⁷ 

Kolose 4:9

4:9 I sent him ¹⁸  with Onesimus, the faithful and dear brother, who is one of you. ¹⁹  They will tell ²⁰  you about everything here.

[1:16]  ¹ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:17]  ² tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[1:20]  ³ 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.

[1:28]  ⁴ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ⁵ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ⁶ tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ⁷ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.

[2:13]  ⁸ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ⁹ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:22]  ¹⁰ tn The expression “founded as they are” brings out the force of the Greek preposition κατά (kata).

[2:22]  ¹¹ tn Grk “The commands and teachings of men.”

[3:8]  ¹² tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”

[3:11]  ¹³ tn See the note on “fellow slave” in 1:7.

[3:22]  ¹⁴ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁵ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[4:7]  ¹⁶ tn See the note on “fellow slave” in 1:7.

[4:7]  ¹⁷ tn Grk “all things according to me.”

[4:9]  ¹⁸ tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.

[4:9]  ¹⁹ tn Grk “is of you.”

[4:9]  ²⁰ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”