9:1 After getting into a boat he crossed to the other side and came to his own town. 3
1:1 From Paul, 6 an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 7 whether principalities or powers – all things were created through him and for him.
1:3 We always 13 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,
1:1 From Paul, 17 an apostle of Christ Jesus by the will of God, and Timothy our brother,
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).
1:17 He himself is before all things and all things are held together 18 in him.
1:18 He is the head of the body, the church, as well as the beginning, the firstborn 19 from among the dead, so that he himself may become first in all things. 20
1 sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
2 tn Grk “to thrust out.”
3 sn His own town refers to Capernaum. It was a town of approximately 1000-1500, though of some significance.
4 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.”
5 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.”
6 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
7 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
8 tn The Greek phrase εἴς ὅ (eis Jo, “toward which”) implies “movement toward a goal” and has been rendered by the English phrase “Toward this goal.”
9 tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”
10 tn See the note on “fellow slave” in 1:7.
11 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.
12 tn Or “filled.”
13 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).
14 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.
15 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
16 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
17 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
18 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
19 tn 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.
20 tn Grk “in order that he may become in all things, himself, first.”