Kolose 2:1

2:1 For I want you to know how great a struggle I have for you, ¹  and for those in Laodicea, and for those who have not met me face to face. ² 

Kolose 4:16

4:16 And after ³  you have read this letter, have it read ⁴  to the church of Laodicea. In turn, read the letter from Laodicea ⁵  as well.

Kolose 1:7

1:7 You learned the gospel ⁶  from Epaphras, our dear fellow slave ⁷  – a ⁸  faithful minister of Christ on our ⁹  behalf –

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ¹⁰  from God – given to me for you – in order to complete ¹¹  the word of God,

Kolose 2:19

2:19 He has not held fast ¹²  to the head from whom the whole body, supported ¹³  and knit together through its ligaments and sinews, grows with a growth that is from God. ¹⁴ 

Kolose 2:23

2:23 Even though they have the appearance of wisdom ¹⁵  with their self-imposed worship and false humility ¹⁶  achieved by an ¹⁷  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ¹⁸ 

Kolose 4:7

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ¹⁹  in the Lord, will tell you all the news about me. ²⁰ 

Kolose 4:11

4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ²¹  these are the only fellow workers for the kingdom of God, and they have been a comfort to me.

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ²²  have not ceased praying for you and asking God ²³  to fill ²⁴  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 4:12

4:12 Epaphras, who is one of you and a slave ²⁵  of Christ, ²⁶  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ²⁷  in all the will of God.

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ²⁸  without shifting ²⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

[2:1]  ¹ tn Or “I want you to know how hard I am working for you…”

[2:1]  ² tn Grk “as many as have not seen my face in the flesh.”

[4:16]  ³ tn Grk “when.”

[4:16]  ⁴ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁵ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:7]  ⁶ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁷ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁸ tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁹ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:25]  ¹⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ¹¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[2:19]  ¹² tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ¹³ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ¹⁴ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[2:23]  ¹⁵ tn Grk “having a word of wisdom.”

[2:23]  ¹⁶ tn Though the apostle uses the term ταπεινοφροσύνῃ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.

[2:23]  ¹⁷ tc ‡ The vast bulk of witnesses, including some important ones (א A C D F G H Ψ 075 0278 33 1881 Ï lat sy), have καί (kai) here, but the shorter reading is supported by some early and important witnesses (Ì⁴⁶ B 1739 b m Hil Ambst Spec). The καί looks to be a motivated reading in that it makes ἀφειδία (afeidia) “the third in a series of datives after ἐν, rather than an instrumental dative qualifying the previous prepositional phrase” (TCGNT 556). At the same time, the omission of καί could possibly have been unintentional. A decision is difficult, but the shorter reading is slightly preferred. NA²⁷ puts καί in brackets, indicating doubts as to its authenticity.

[2:23]  ¹⁸ tn The translation understands this verse to contain a concessive subordinate clause within the main clause. The Greek particle μέν (men) is the second word of the embedded subordinate clause. The phrase οὐκ ἐν τιμῇ τινι (ouk en timh tini) modifies the subordinate clause, and the main clause resumes with the preposition πρός (pros). The translation has placed the subordinate clause first in order for clarity instead of retaining its embedded location. For a detailed discussion of this grammatical construction, see B. Hollenbach, “Col 2:23: Which Things Lead to the Fulfillment of the Flesh,” NTS 25 (1979): 254-61.

[4:7]  ¹⁹ tn See the note on “fellow slave” in 1:7.

[4:7]  ²⁰ tn Grk “all things according to me.”

[4:11]  ²¹ tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.

[1:9]  ²² tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ²³ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ²⁴ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[4:12]  ²⁵ tn See the note on “fellow slave” in 1:7.

[4:12]  ²⁶ tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA²⁷ has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.

[4:12]  ²⁷ tn Or “filled.”

[1:23]  ²⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.