Kolose 1:10

1:10 so that you may live ¹  worthily of the Lord and please him in all respects ²  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 2:15

2:15 Disarming ³  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁴ 

Kolose 2:20

2:20 If you have died with Christ to the elemental spirits ⁵  of the world, why do you submit to them as though you lived in the world?

Kolose 3:8

3:8 But now, put off all such things ⁶  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:13

3:13 bearing with one another and forgiving ⁷  one another, if someone happens to have ⁸  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁹ 

Kolose 3:15

3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body ¹⁰  to this peace), and be thankful.

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 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

[1:10]  ¹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ² tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[2:15]  ³ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁴ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[2:20]  ⁵ tn See the note on the phrase “elemental spirits” in 2:8.

[3:8]  ⁶ 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.”

[3:13]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[3:15]  ¹⁰ tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.