Kolose 3:21

3:21 Fathers, ¹  do not provoke ²  your children, so they will not become disheartened.

Kolose 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ³  kindness, humility, gentleness, and patience,

Kolose 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁴  and that he may encourage your hearts.

Kolose 3:23

3:23 Whatever you are doing, ⁵  work at it with enthusiasm, ⁶  as to the Lord and not for people, ⁷ 

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 ⁸  to this peace), and be thankful.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁹  all patience and steadfastness, joyfully

Kolose 3:22

3:22 Slaves, ¹⁰  obey your earthly ¹¹  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 3:19

3:19 Husbands, love your wives and do not be embittered against them.

Kolose 2:2

2:2 My goal is that ¹²  their hearts, having been knit together ¹³  in love, may be encouraged, and that ¹⁴  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹⁵ 

Kolose 3:16

3:16 Let the word of Christ ¹⁶  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ¹⁷  in your hearts to God.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁸  minds ¹⁹  as expressed through ²⁰  your evil deeds,

Kolose 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Kolose 2:5

2:5 For though ²¹  I am absent from you in body, I am present with you in spirit, rejoicing to see ²²  your morale ²³  and the firmness of your faith in Christ.

Kolose 2:23

2:23 Even though they have the appearance of wisdom ²⁴  with their self-imposed worship and false humility ²⁵  achieved by an ²⁶  unsparing treatment of the body – a wisdom with no true value – they in reality result in fleshly indulgence. ²⁷ 

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 ²⁸  about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind. ²⁹ 

Kolose 3:8

3:8 But now, put off all such things ³⁰  as anger, rage, malice, slander, abusive language from your mouth.

Kolose 3:20

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

Kolose 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Kolose 1:10

1:10 so that you may live ³¹  worthily of the Lord and please him in all respects ³²  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 2:7

2:7 rooted ³³  and built up in him and firm ³⁴  in your ³⁵  faith just as you were taught, and overflowing with thankfulness.

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 2:8

2:8 Be careful not to allow anyone to captivate you ³⁶  through an empty, deceitful philosophy ³⁷  that is according to human traditions and the elemental spirits ³⁸  of the world, and not according to Christ.

Kolose 3:13

3:13 bearing with one another and forgiving ³⁹  one another, if someone happens to have ⁴⁰  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁴¹ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ⁴²  in the saints’ ⁴³  inheritance in the light.

Kolose 2:19

2:19 He has not held fast ⁴⁴  to the head from whom the whole body, supported ⁴⁵  and knit together through its ligaments and sinews, grows with a growth that is from God. ⁴⁶ 

Kolose 4:11-12

4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, ⁴⁷  these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave ⁴⁸  of Christ, ⁴⁹  greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured ⁵⁰  in all the will of God.

[3:21]  ¹ tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).

[3:21]  ² tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”

[3:12]  ³ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[4:8]  ⁴ tn Grk “the things concerning us.”

[3:23]  ⁵ tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.

[3:23]  ⁶ tn Grk “from the soul.”

[3:23]  ⁷ tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.

[3:15]  ⁸ 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.

[1:11]  ⁹ 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.

[3:22]  ¹⁰ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹¹ 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.

[2:2]  ¹² tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹³ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ¹⁴ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ¹⁵ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[3:16]  ¹⁶ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ¹⁷ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:21]  ¹⁸ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁹ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁰ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[2:5]  ²¹ 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]  ²² tn Grk “rejoicing and seeing.”

[2:5]  ²³ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).

[2:23]  ²⁴ tn Grk “having a word of wisdom.”

[2:23]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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.

[2:18]  ²⁸ 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]  ²⁹ 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.

[3:8]  ³⁰ 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.”

[1:10]  ³¹ 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]  ³² 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.”

[2:7]  ³³ tn Or “having been rooted.”

[2:7]  ³⁴ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ³⁵ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[2:8]  ³⁶ tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”

[2:8]  ³⁷ tn The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (th" filosofia" kai kenh" apath"). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.

[2:8]  ³⁸ tn The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” EBC 11:198. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so NEB, NASB, NIV); (3) the elemental spirits of the world (so NEB, RSV). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).

[3:13]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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.

[1:12]  ⁴² tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ⁴³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:19]  ⁴⁴ 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]  ⁴⁵ tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ⁴⁶ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[4:11]  ⁴⁷ 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.

[4:12]  ⁴⁸ tn See the note on “fellow slave” in 1:7.

[4:12]  ⁴⁹ 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]  ⁵⁰ tn Or “filled.”