¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³tn Or “Grace to you and peace.”
⁴tn The adverb pavntote (pantote) is understood to modify the indicative eujcaristou'men (eucaristoumen) because it precedes periV uJmw'n (peri Jumwn) which probably modifies the indicative and not the participle proseucovmenoi (proseucomenoi). But see 1:9 where the same expression occurs and periV uJmw'n modifies the participle “praying” (proseucovmenoi).
⁵tn The adverbial participle ajkouvsante" (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).
⁶tn Col 1:3-5 form one long sentence in the Greek text and have been divided between v. 4 and v. 5 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.
⁷tn BAGD 92 s.v. ajpovkeimai 2 renders ajpokeimevnhn (apokeimenhn) with the expression “laid up” in this verse.
⁸tn The term “the gospel” (tou' eujaggelivou, tou euangeliou) is in apposition to “the word of truth” (tw/' lovgw/ th'/ ajlhqeiva", tw logw th alhqeia") as indicated in the translation.
⁹tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ejstin (estin) has been specified in the translation for clarity.
¹⁰tn Though the participles are periphrastic with the present tense verb ejstivn (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see Wallace, Exegetical Syntax, 519-20.
¹¹tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is added to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
¹²tn The Greek text has “who (o{", os) 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” (oJ dhlwvsa", Jo dhlwsa").
¹³tc Judging by the superior witnesses for the first person pronoun hJmw'n (Jhmwn, “us”; Ì46 Í* A B D* F G et alii) vs. the second person pronoun uJmw'n (Jumwn, “you”; found in Ͳ C D¹ Y 075 33 1739 1881 Byz et alii), hJmw'n is regarded as original. Although it is possible that hJmw'n was an early alteration of uJmw'n (either unintentionally, as dittography, since it comes 17 letters after the previous hJmw'n; or intentionally, to conform to the surrounding first person pronouns), this supposition is more difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ejmavqete and is explicit in v. 8 (uJmw'n). 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 homoiarcton with the uJpevr that immediately precedes. Ultimately, the decision must be based on external evidence, and this overwhelmingly supports hJmw'n.
¹⁴tn The term “God” does not appear in the Greek text, but the following reference to “his knowledge” 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.
¹⁵tn The i{na (ina) 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.
¹⁶tn The infinitive peripath'sai (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (proseucovmenoi, proseucomenoi) and “asking” (aijtouvmenoi, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
¹⁷tn BAGD 105 s.v. ajreskiva states that ajreskeivan (areskeian) refers to a “desire to please eij" pa'san aj. to please (him) in all respects Col 1:10.”
¹⁸tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition eij" (eis) in this context.
¹⁹tn BAGD 374 s.v. iJkanovw states, “tinaV ei[" ti someone for someth.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
²⁰tn Grk “the inheritance of the saints.” The genitive noun tw'n aJgivwn (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
²¹tn Here aujtou' (autou) is translated as a subjective genitive (“he loves”).
²²tn The Greek term prwtovtoko" (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians, 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (prwtovtokon), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the prwtov- element in the word denotes time, rank, or both, the significance of the -toko" element as indicating birth or origin (from tivktw, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
²³tn The genitive construction pavsh" ktivsew" (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See Wallace, Exegetical Syntax, 103-104.
²⁴tn BAGD 461 s.v. kuriovth" 3 suggests “bearers of the ruling powers, dominions” here.
²⁵tn BAGD 791 s.v. sunivsthmi 3 suggests “continue, endure, exist, hold together.”
²⁶tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
²⁷tn Grk “in order that he may become in all things, himself, first.”
²⁸tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of eujdovkhsen (eudokhsen).
²⁹tn The Greek article tov (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BAGD 319 s.v. eujdokevw 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
³⁰tn The aorist verb katoikh'sai (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
³¹tn The article th/' (th) is translated as a possessive pronoun (Wallace, Exegetical Syntax, 215).
³²tn Although dianoiva (dianoia) is singular in Greek, the previous plural noun ejcqrouv" (ecqrous) indicates that all those from Colossae are in view here.
³³tn The dative ejn toi'" e[rgoi" toi'" ponhroi'" (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
³⁴tn The direct object is omitted in the Greek text, but it is clear from context that “you” (uJma'", Jumas) is implied.
³⁵tn BAGD 217 s.v. eJdrai'o" suggests “steadfast, firm.”
³⁶tn BAGD 511 s.v. metakinevw, suggests “without shifting from the hope.”
³⁷tn BAGD 559 s.v. oijkonomiva 1.b renders the term here as “stewardship.”
³⁸tn See BAGD 671 s.v. plhrovw 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, 82.
³⁹tn The genitive noun th'" dovxh" (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”
⁴⁰tn After the participle nouqetou'nte" (nouqetounte", “instructing”) the words pavnta a[nqrwpon (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after didavskonte" (didaskontes) it was omitted in translation to avoid redundancy in English.
⁴¹tn The two participles “instructing” (nouqetou'nte", nouqetounte") and “teaching” (didavskonte", didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (kataggevllomen, katangellomen).
⁴²tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of tevleion (teleion) than “perfect,” since the latter implies a future, eschatological focus.
⁴³tn The Greek phrase ei[" o{ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
⁴⁴tn The prepositional phrase ejn dunavmei (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
¹tn Or “I want you to know how hard I am working for you…”
²tn Grk “have not seen my face in the flesh.”
³tn Verse two begins a subordinate i{na (ina) 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 i{na clauses.
⁴tn BAGD 777 s.v. sumbibavzw 1.b reads “unite, fit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon, 93.
⁵tn The phrase “and that” translates the first eij" (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.”
⁶tn BAGD 657 s.v. refers to piqanologiva as “persuasive speech, art of persuasion (so Pla., Theaet. 162E) in an unfavorable sense in its only occurrence in our lit. ejn piqanologiva/ by plausible (but false) arguments Col 2:4 (cf. PLeipz. 40 III, 7 diaV piqanologiva").”
⁷sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.
⁸tn The conditional particle eij (ei) together with kaiv (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 ajllav (alla).
⁹tn Grk “rejoicing and seeing.”
¹⁰tn Though the verb parelavbete (parelabete) does not often take a double accusative, here it seems to do so. Both toVn CristoVn jIhsou'n (ton Criston Ihsoun) and toVn kuvrion (ton kurion) are equally definite insofar as they both have an article, but both the word order and the use of “Christ Jesus” as a proper name suggest that it is the object (cf. Rom 10:9, 10). Thus Paul is affirming that the tradition that was delivered to the Colossians by Epaphras was Christ-centered and focused on him as Lord.
¹¹tn The present imperative peripatei'te (peripateite) implies, in this context, a continuation of something already begun. This is evidenced by the fact that Paul has already referred to their faith as “orderly” and “firm” (2:5), despite the struggles of some of them with this deceptive heresy (cf. 2:16-23). The verb is used literally to refer to a person “walking” and is thus used metaphorically (i.e., ethically) to refer to the way a person lives his or her life.
¹²tn Or “having been rooted.”
¹³sn 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).
¹⁴tn The Greek text has the article th'/ (th), not the possessive pronoun uJmw'n (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (Wallace, Exegetical Syntax, 215).
¹⁵tn The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
¹⁶tn The Greek reads th'" filosofiva" kaiV kenh'" ajpavth" (th" filosofia" kai kenh" apath"). The two nouns filosofiva" and kenh'" are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
¹⁷tn The phrase kataV taV stoicei'a tou' kovsmou (kata ta stoiceia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of stoicei'a in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see Curtis Vaughn, “Colossians,” Expositor’s Bible Commentary 11, 198. Harris (Colossians, 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).
¹⁸sn In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on 1:19, this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the trinity assumed humanity, and is forever the God-man.
¹⁹tn The terms “however” and “but” in this sentence were added in order to emphasize the contrast.
²⁰tn The articular noun th'/ ajpekduvsei (th apekdusei) is a noun which ends in -si" (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive tou' swvmato" (th apekdusei) is understood as an objective genitive, receiving the action of the head noun.
²¹tn Grk “in the removal of the body of flesh.” The genitive th'" sarkov" (th" sarko") has been translated as an attributive genitive, “fleshly body.”
²²tn The second prepositional phrase beginning with ejn th'/ peritomh/' (en th peritomh) is parallel to the prepositional phrase ejn th'/ ajpekduvsei (en th apekdusei) and gives a further explanation of it. The words “that is” were added to bring out this force in the translation.
²³tn The article with the genitive modifier th'" pivstew" (th" pistew") is functioning as a possessive pronoun (Wallace, Exegetical Syntax, 215).
²⁴tn The genitive th'" ejnergeiva" (th" energeia") is translated as an objective genitive, “faith in the power.”
²⁵tn The article toi'" (tois) with paraptwvmasin (paraptwmasin) is functioning as a possessive pronoun (Wallace, Exegetical Syntax, 215).
²⁶tn The word “nonetheless,” though not in the Greek text, was added in the translation to bring out the force of the concessive participle o[nta" (ontas).
²⁷tn The participle ejxaleivya" (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb sunezwopoivhsen (sunezwopoihsen), but is translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning of “destroy” see BAGD 272 s.v. ejxaleivfw 2.
²⁸tn On the translation of ceirovgrafon (ceirografon), see BAGD 880 s.v. which refers to it as “a certificate of indebtedness.”
²⁹tn See BAGD 83 s.v. ajpekduvomai 2.
³⁰tn The antecedent of the Greek pronoun aujtw/' (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for aujtw/' in verse 15: (1) The nearest antecedent is tw/' staurw/' (tw staurw) in v. 14; (2) the idea of ejdeigmavtisen ejn parrhsiva (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 aujtw'/. Thus the best solution is to see aujtw'/ as a reference to the cross and the preposition ejn (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).
³¹tn The word “only,” though not in the Greek text, is added in the English translation to bring out the force of the Greek phrase.
³²tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (skiav, skia) indicates the opposite meaning, i.e., the reality or substance itself.
³³tn The genitive tou' Cristou' (tou Cristou) is appositional and translated as such: “the reality is Christ.”
³⁴tn For the various views on the translation of ejmbateuvwn (embateuwn), see BAGD 254 s.v. ejmbateuvw 3. 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.
³⁵tn Grk “by the mind of his flesh.” In the translation above, sarkov" (sarkos) is taken as an attributive genitive. The phrase could also be translated “by his sinful thoughts,” since it appears that Paul is using savrx (sarx, “flesh”) here in a morally negative way.
³⁶tn The Greek participle kratw'n (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.
³⁷tn See BAGD 305 s.v. ejpicorhgevw 3.
³⁸tn The genitive tou' qeou' (tou qeou) is translated as a genitive of source, “from God.”
³⁹tn See the note on the phrase “elemental spirits” in 2:8.
⁴⁰tn The expression “founded as they are” brings out the force of the Greek preposition katav (kata).
⁴¹tn Grk “The commands and teachings of men.”
⁴²tn Grk “having a word of wisdom.”
⁴³tn Though the apostle uses the term tapeinofrosuvnh/ (tapeinofrosunh) elsewhere in a positive sense (cf. 3:12), here the sense is negative and reflects the misguided thinking of Paul’s opponents.
⁴⁴tc The vast bulk of witnesses add kaiv (kai) here, but the shorter reading is supported by the earliest and other important witnesses (Ì46 B 1739 b m Hil Ambst Spec et pauci). The kaiv looks to be a motivated reading in that it makes ajfeidiva (afeidia) “the third in a series of datives after ejn, rather than an instrumental dative qualifying the previous prepositional phrase” (Metzger, Textual Commentary 2nd ed., 556). At the same time, the omission of kaiv could easily have been unintentional as an instance of haplography. A decision is difficult, but the shorter reading is slightly preferred.
⁴⁵tn Grk “not with value in any way toward the indulgences of the flesh.” Paul is saying that these so-called teachings and commands give an air of sophistication and wisdom, but in reality they are useless in curbing sin.
¹tc Certain manuscripts (B D¹ H 1739 Byz et pauci) read hJmw'n (Jhmwn, “our”), while others (Ì46 Í C D* F G 33 1881 et al.) read uJmw'n (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., uJmw'n) and following in v. 4 (uJmei'", Jumeis). But in terms of external criteria, the second person pronoun has superior manuscript support (though there is an Alexandrian split) and hJmw'n may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See Metzger, Textual Commentary, 2nd ed., 557.
²tn Grk “the members which are on the earth.” See BAGD 501 s.v. mevlo" 2, “put to death whatever in your nature belongs to the earth.”
³tn Or “lust.”
⁴tn Grk “you also walked.” The verb peripatevw (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (LN 41.11).
⁵tn The Greek article with taV pavnta (ta panta) is anaphoric, referring to the previous list of vices, and is translated here as “all such things.”
⁶sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10—reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion—they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
⁷tn If the genitive construct splavgcna oijktirmou' (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon, Exegetical Guide to the Greek New Testament (Grand Rapids: Eerdmans, 1991) 161.
⁸tn For the translation of carizovmenoi (carizomenoi) as “forgiving”, see BAGD 876-77 s.v. carivzomai 2. The two participles “bearing” (ajnecovmenoi, anecomenoi) and “forgiving” (carizovmenoi) express the means by which the action of the finite verb “cloth yourselves” is to be carried out.
⁹tn 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.
¹⁰tn 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.
¹¹tn BAGD 287 s.v. ejpiv II.1.b.b suggests “to all these” as a translation for ejpiV pa'sin deV touvtoi" (epi pasin de toutoi").
¹²tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
¹³tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
¹⁴tn The genitive th'" teleiovthto" (th" teleiothto") is translated as an attributive genitive, “the perfect bond.”
¹⁵tn Grk “with grace”; “all” is added as it is implicitly related to all the previous instructions in the verse.
¹⁶tc Several manuscripts (Í* A C D² 075 33 1881 Byz) omit the feminine article before cavriti (cariti). It looks to have been added intentionally by various scribes (perhaps to give balance to the following prepositional phrase). There is little good reason why the article would have been unintentionally omitted, although scribes may have omitted it to give the phrase a more strongly adverbial force.
¹tn The article toi'" (tois) with ajndravsin (andrasin, “husbands”) is translated as a possessive pronoun (“your”); see Wallace, Exegetical Syntax, 215.
²tn The prepositional phrase kataV savrka (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 BAGD 459 s.v. kuvrio" 1.a.b.
³tn The present progressive “are doing” was used in the translation of poih'te (poihte) to bring out the idea that Paul is probably referring to what they already do for work.
⁴tn Grk “from the soul.”
⁵tn Grk “men”; here ajnqrwvpoi" (anqrwpoi") is used in a generic sense and refers to people in general.
⁶tn The article th'" (ths) is translated as a possessive pronoun, “your” (Wallace, Exegetical Syntax, 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BAGD 435 s.v. klhronomiva 3: “in specif. Christian usage (corresp. to the LXX) (the possession of) salvation (as the inheritance of God’s children).”
⁷tn The genitive th'" klhronomiva" (th" klhronomia") is a genitive of apposition: the reward consists of the inheritance.
⁸tn The form of the term douleuvete (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is added to make the relation explicit (it is actually added in many manuscripts—D¹ Y 075 Byz et pauci—but the best manuscript evidence is against its inclusion). (2) With the imperative, one might expect wJ" tw/' kurivw/ (w" tw kuriw),/ as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ejrgavzesqe (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the gavr (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle douleuvonte" (douleuonte") with the dative tw/' kurivw/. For an elaboration of these points see M. J. Harris, Colossians, 185-86.
⁹tn Grk “that which he did wrong.” It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.
¹⁰tn The Greek word used here is proswpolhmyiva (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.
¹¹tn Though proseucovmenoi (proseucomenoi) is a circumstantial participle related to the previous imperative, proskarterei'te (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
¹²tn The i{na (ina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction i{na following a verb of praying is generally regarded as giving the content of the prayer.
¹³tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
¹⁴tn Or “so that we may speak.”
¹⁵tn The phrase begins with the i{na (ina) clause and is subordinate to the imperative proskarterei'te (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the i{na of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive lalh'sai (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
¹⁶tn Grk “walk.” The verb peripatevw (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (LN 41.11).
¹⁷tn Grk “all things according to me.”
¹⁸tn Grk “the things concerning us.”
¹⁹tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
²⁰tn Grk “is of you.”
²¹tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
²²tn 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. Vv. 12-14 appear to indicate that Luke and Demas were also working currently with Paul. This is the view adopted in the translation. See Harris, Colossians, 207-208.
²³tn Strong Alexandrian testimony suggests that jIhsou' (Ihsou, “Jesus”) follows Cristou' (Cristou, “Christ”; so Í A B C I L 33 81 2464 et alii), but the evidence for the shorter reading is diverse (Ì⁴⁶ D F G Y 075 1739 1881 Byz it sy Jerome et alii), 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.
²⁴tn Or “filled”
²⁵tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it is translated “worked hard.” See BAGD 691 s.v. povno" 1.
²⁶tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²⁷tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
²⁸tn Grk “when.”
²⁹tn The construction beginning with the imperative poihvsate i{na…ajnagnwsqh'/ (poihsate ina…anagnwsqh) should be translated as “have it read” where the conjunction i{na functions to mark off its clause as the direct object of the imperative poihvsate. The content of the clause (“reading the letter”) is what Paul commands with the imperative poihvsate. Thus the translation “have it read” has been used here.
³⁰tn Grk “the greeting by my hand, of Paul.”