Kolose 3:4

3:4 When Christ (who is your ¹  life) appears, then you too will be revealed in glory with him.

Kolose 2:22

2:22 These are all destined to perish with use, founded as they are ²  on human commands and teachings. ³ 

Kolose 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Kolose 4:16

4:16 And after ⁴  you have read this letter, have it read ⁵  to the church of Laodicea. In turn, read the letter from Laodicea ⁶  as well.

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁷  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Kolose 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁸  all patience and steadfastness, joyfully

Kolose 2:19-20

2:19 He has not held fast ⁹  to the head from whom the whole body, supported ¹⁰  and knit together through its ligaments and sinews, grows with a growth that is from God. ¹¹ 

2:20 If you have died with Christ to the elemental spirits ¹²  of the world, why do you submit to them as though you lived in the world?

Kolose 3:13

3:13 bearing with one another and forgiving ¹³  one another, if someone happens to have ¹⁴  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ¹⁵ 

Kolose 1:28

1:28 We proclaim him by instructing ¹⁶  and teaching ¹⁷  all people ¹⁸  with all wisdom so that we may present every person mature ¹⁹  in Christ.

Kolose 2:18

2:18 Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths ²⁰  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ²¹ 

[3:4]  ¹ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

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

[2:22]  ³ tn Grk “The commands and teachings of men.”

[4:16]  ⁴ tn Grk “when.”

[4:16]  ⁵ 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]  ⁶ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:3]  ⁷ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:11]  ⁸ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[2:19]  ⁹ 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]  ¹⁰ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ¹¹ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[2:20]  ¹² tn See the note on the phrase “elemental spirits” in 2:8.

[3:13]  ¹³ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ¹⁴ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ¹⁵ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[1:28]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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.

[2:18]  ²⁰ tn For the various views on the translation of ἐμβατεύων (embateuwn), see BDAG 321 s.v. ἐμβατεύω 4. The idea in this context seems to be that the individual in question loves to talk on and on about his spiritual experiences, but in reality they are only coming out of his own sinful flesh.

[2:18]  ²¹ tn Grk “by the mind of his flesh.” In the translation above, σαρκός (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using σάρξ (sarx, “flesh”) here in a morally negative way.