18:6 “But if anyone causes one of these little ones who believe in me to sin, 2 it would be better for him to have a huge millstone 3 hung around his neck and to be drowned in the open sea. 4 18:7 Woe to the world because of stumbling blocks! It 5 is necessary that stumbling blocks come, but woe to the person through whom they come.
16:17 Now I urge you, brothers and sisters, 9 to watch out for those who create dissensions and obstacles contrary to the teaching that you learned. Avoid them!
16:1 Now I commend to you our sister Phoebe, who is a servant 10 of the church in Cenchrea,
1:1 From Paul, 12 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 13 brothers and sisters 14 in Christ, at Colossae. Grace and peace to you 15 from God our Father! 16
1:3 We always 17 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
5:1 For freedom 22 Christ has set us free. Stand firm, then, and do not be subject again to the yoke 23 of slavery.
1 tn Grk “people.”
2 tn The Greek term σκανδαλίζω (skandalizw), translated here “causes to sin” can also be translated “offends” or “causes to stumble.”
3 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Mark 9:42.
4 tn The term translated “open” here (πελάγει, pelagei) refers to the open sea as opposed to a stretch of water near a coastline (BDAG 794 s.v. πέλαγος). A similar English expression would be “the high seas.”
5 tn Grk “For it.” Here γάρ (gar) has not been translated.
6 tn Grk “answering, Peter said to him.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
7 sn Here clean refers to food being ceremonially clean.
8 tc A large number of
9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
10 tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.
11 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
12 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
13 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
14 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
15 tn Or “Grace to you and peace.”
16 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
17 tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).
18 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.
19 sn That is, if Paul still teaches observance of the Mosaic law (preaches circumcision), why is he still being persecuted by his opponents, who insist that Gentile converts to Christianity must observe the Mosaic law?
20 sn The offense of the cross refers to the offense to Jews caused by preaching Christ crucified.
21 tn Or “nullified.”
22 tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.
23 sn Here the yoke figuratively represents the burdensome nature of slavery.
24 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
25 sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.