Kolose 2:5

2:5 For though ¹  I am absent from you in body, I am present with you in spirit, rejoicing to see ²  your morale ³  and the firmness of your faith in Christ.

Kolose 2:20

2:20 If you have died with Christ to the elemental spirits ⁴  of the world, why do you submit to them as though you lived in the world?

Kolose 2:23

2:23 Even though they have the appearance of wisdom ⁵  with their self-imposed worship and false humility ⁶  achieved by an ⁷  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ⁸ 

Kolose 4:1

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

Kolose 4:16

4:16 And after ⁹  you have read this letter, have it read ¹⁰  to the church of Laodicea. In turn, read the letter from Laodicea ¹¹  as well.

[2:5]  ¹ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ² tn Grk “rejoicing and seeing.”

[2:5]  ³ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:20]  ⁴ tn See the note on the phrase “elemental spirits” in 2:8.

[2:23]  ⁵ tn Grk “having a word of wisdom.”

[2:23]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[4:16]  ⁹ tn Grk “when.”

[4:16]  ¹⁰ 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]  ¹¹ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.