1:9 For this reason we also, from the day we heard about you, 13 have not ceased praying for you and asking God 14 to fill 15 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 16 worthily of the Lord and please him in all respects 17 – bearing fruit in every good deed, growing in the knowledge of God,
1 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
2 tn Heb “before whom I stand.”
3 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
4 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
5 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.
6 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
7 tn Heb “cling to.”
8 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
9 tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.
10 sn To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11; Acts 13:51; 18:6. It was a sign of rejection.
11 sn See the note on synagogue in 1:21. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
12 tn Or “this teaching”; Grk “these things.” The response of the people centers upon the content of Jesus’ teaching, so the phrase “these ideas” was supplied in the text to make this clear.
13 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
14 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” 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.
15 tn The ἵνα (Jina) 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.
16 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.”
17 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.”