Genesis 8:1-22

8:1 But God remembered ¹  Noah and all the wild animals and domestic animals that were with him in the ark. God caused a wind to blow over ²  the earth and the waters receded. 8:2 The fountains of the deep and the floodgates of heaven were closed, ³  and the rain stopped falling from the sky. 8:3 The waters kept receding steadily ⁴  from the earth, so that they ⁵  had gone down ⁶  by the end of the 150 days. 8:4 On the seventeenth day of the seventh month, the ark came to rest on one of the mountains of Ararat. ⁷  8:5 The waters kept on receding ⁸  until the tenth month. On the first day of the tenth month, the tops of the mountains became visible. ⁹ 

8:6 At the end of forty days, ¹⁰  Noah opened the window he had made in the ark ¹¹  8:7 and sent out a raven; it kept flying ¹²  back and forth until the waters had dried up on the earth.

8:8 Then Noah ¹³  sent out a dove ¹⁴  to see if the waters had receded ¹⁵  from the surface of the ground. 8:9 The dove could not find a resting place for its feet because water still covered ¹⁶  the surface of the entire earth, and so it returned to Noah ¹⁷  in the ark. He stretched out his hand, took the dove, ¹⁸  and brought it back into the ark. ¹⁹  8:10 He waited seven more days and then sent out the dove again from the ark. 8:11 When ²⁰  the dove returned to him in the evening, there was ²¹  a freshly plucked olive leaf in its beak! Noah knew that the waters had receded from the earth. 8:12 He waited another seven days and sent the dove out again, ²²  but it did not return to him this time. ²³ 

8:13 In Noah’s six hundred and first year, ²⁴  in the first day of the first month, the waters had dried up from the earth, and Noah removed the covering from the ark and saw that ²⁵  the surface of the ground was dry. 8:14 And by the twenty-seventh day of the second month the earth ²⁶  was dry.

8:15 Then God spoke to Noah and said, 8:16 “Come out of the ark, you, your wife, your sons, and your sons’ wives with you. 8:17 Bring out with you all the living creatures that are with you. Bring out ²⁷  every living thing, including the birds, animals, and every creeping thing that creeps on the earth. Let them increase ²⁸  and be fruitful and multiply on the earth!” ²⁹ 

8:18 Noah went out along with his sons, his wife, and his sons’ wives. 8:19 Every living creature, every creeping thing, every bird, and everything that moves on the earth went out of the ark in their groups.

8:20 Noah built an altar to the Lord. He then took some of every kind of clean animal and clean bird and offered burnt offerings on the altar. ³⁰  8:21 And the Lord smelled the soothing aroma ³¹  and said ³²  to himself, ³³  “I will never again curse ³⁴  the ground because of humankind, even though ³⁵  the inclination of their minds ³⁶  is evil from childhood on. ³⁷  I will never again destroy everything that lives, as I have just done.

8:22 “While the earth continues to exist, ³⁸ 

planting time ³⁹  and harvest,

cold and heat,

summer and winter,

and day and night will not cease.”

Genesis 14:1

The Blessing of Victory for God’s People

14:1 At that time ⁴⁰  Amraphel king of Shinar, ⁴¹  Arioch king of Ellasar, Kedorlaomer king of Elam, and Tidal king of nations ⁴² 

Genesis 16:14

16:14 That is why the well was called ⁴³  Beer Lahai Roi. ⁴⁴  (It is located ⁴⁵  between Kadesh and Bered.)

Mark 12:29-31

12:29 Jesus answered, “The most important is: ‘Listen, Israel, the Lord our God, the Lord is one. 12:30 Love ⁴⁶  the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.’ ⁴⁷  12:31 The second is: ‘Love your neighbor as yourself.’ ⁴⁸  There is no other commandment greater than these.”

Luke 10:27

10:27 The expert ⁴⁹  answered, “Love ⁵⁰  the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, ⁵¹  and love your neighbor as yourself.” ⁵² 

Galatians 5:13-22

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁵³  only do not use your freedom as an opportunity to indulge your flesh, ⁵⁴  but through love serve one another. ⁵⁵  5:14 For the whole law can be summed up in a single commandment, ⁵⁶  namely, “You must love your neighbor as yourself.” ⁵⁷  5:15 However, if you continually bite and devour one another, ⁵⁸  beware that you are not consumed ⁵⁹  by one another. 5:16 But I say, live ⁶⁰  by the Spirit and you will not carry out the desires of the flesh. ⁶¹  5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ⁶²  that are opposed to the flesh, for these are in opposition to ⁶³  each other, so that you cannot do what you want. 5:18 But if you are led by the Spirit, you are not under the law. 5:19 Now the works of the flesh ⁶⁴  are obvious: ⁶⁵  sexual immorality, impurity, depravity, 5:20 idolatry, sorcery, ⁶⁶  hostilities, ⁶⁷  strife, ⁶⁸  jealousy, outbursts of anger, selfish rivalries, dissensions, ⁶⁹  factions, 5:21 envying, ⁷⁰  murder, ⁷¹  drunkenness, carousing, ⁷²  and similar things. I am warning you, as I had warned you before: Those who practice such things will not inherit the kingdom of God!

5:22 But the fruit of the Spirit ⁷³  is love, ⁷⁴  joy, peace, patience, kindness, goodness, faithfulness, ⁷⁵ 

Philippians 1:9

1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight

Colossians 3:14

3:14 And to all these ⁷⁶  virtues ⁷⁷  add ⁷⁸  love, which is the perfect bond. ⁷⁹ 

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:5

1:5 Your faith and love have arisen ⁸⁰  from the hope laid up ⁸¹  for you in heaven, which you have heard about in the message of truth, the gospel ⁸² 

Colossians 1:2

1:2 to the saints, the faithful ⁸³  brothers and sisters ⁸⁴  in Christ, at Colossae. Grace and peace to you ⁸⁵  from God our Father! ⁸⁶ 

Colossians 1:7

1:7 You learned the gospel ⁸⁷  from Epaphras, our dear fellow slave ⁸⁸  – a ⁸⁹  faithful minister of Christ on our ⁹⁰  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ⁹¹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 4:7-9

Personal Greetings and Instructions

4:7 Tychicus, a dear brother, faithful minister, and fellow slave ⁹²  in the Lord, will tell you all the news about me. ⁹³  4:8 I sent him to you for this very purpose, that you may know how we are doing ⁹⁴  and that he may encourage your hearts. 4:9 I sent him ⁹⁵  with Onesimus, the faithful and dear brother, who is one of you. ⁹⁶  They will tell ⁹⁷  you about everything here.

Colossians 4:2

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 1:4-6

1:4 since ⁹⁸  we heard about your faith in Christ Jesus and the love that you have for all the saints. 1:5 Your faith and love have arisen ⁹⁹  from the hope laid up ¹⁰⁰  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁰¹  1:6 that has come to you. Just as in the entire world this gospel ¹⁰²  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁰³  among you from the first day you heard it and understood the grace of God in truth.

[8:1]  ¹ tn The Hebrew word translated “remembered” often carries the sense of acting in accordance with what is remembered, i.e., fulfilling covenant promises (see B. S. Childs, Memory and Tradition in Israel [SBT], especially p. 34).

[8:1]  ² tn Heb “to pass over.”

[8:2]  ³ tn Some (e.g., NIV) translate the preterite verb forms in this verse as past perfects (e.g., “had been closed”), for it seems likely that the sources of the water would have stopped before the waters receded.

[8:3]  ⁴ tn The construction combines a Qal preterite from שׁוּב (shuv) with its infinitive absolute to indicate continuous action. The infinitive absolute from הָלָךְ (halakh) is included for emphasis: “the waters returned…going and returning.”

[8:3]  ⁵ tn Heb “the waters.” The pronoun (“they”) has been employed in the translation for stylistic reasons.

[8:3]  ⁶ tn The vav (ו) consecutive with the preterite here describes the consequence of the preceding action.

[8:4]  ⁷ tn Heb “on the mountains of Ararat.” Obviously a boat (even one as large as the ark) cannot rest on multiple mountains. Perhaps (1) the preposition should be translated “among,” or (2) the plural “mountains” should be understood in the sense of “mountain range” (see E. A. Speiser, Genesis [AB], 53). A more probable option (3) is that the plural indicates an indefinite singular, translated “one of the mountains” (see GKC 400 §124.o).

[8:5]  ⁸ tn Heb “the waters were going and lessening.” The perfect verb form הָיָה (hayah) is used as an auxiliary verb with the infinitive absolute חָסוֹר (khasor, “lessening”), while the infinitive absolute הָלוֹךְ (halokh) indicates continuous action.

[8:5]  ⁹ tn Or “could be seen.”

[8:6]  ¹⁰ tn The introductory verbal form וַיְהִי (vayÿhi), traditionally rendered “and it came to pass,” serves as a temporal indicator and has not been translated here.

[8:6]  ¹¹ tn Heb “opened the window in the ark which he had made.” The perfect tense (“had made”) refers to action preceding the opening of the window, and is therefore rendered as a past perfect. Since in English “had made” could refer to either the ark or the window, the order of the phrases was reversed in the translation to clarify that the window is the referent.

[8:7]  ¹² tn Heb “and it went out, going out and returning.” The Hebrew verb יָצָא (yatsa’), translated here “flying,” is modified by two infinitives absolute indicating that the raven went back and forth.

[8:8]  ¹³ tn Heb “he”; the referent (Noah) has been specified in the translation for clarity.

[8:8]  ¹⁴ tn The Hebrew text adds “from him.” This has not been translated for stylistic reasons, because it is redundant in English.

[8:8]  ¹⁵ tn The Hebrew verb קָלָל (qalal) normally means “to be light, to be slight”; it refers here to the waters receding.

[8:9]  ¹⁶ tn The words “still covered” is supplied in the translation for stylistic reasons.

[8:9]  ¹⁷ tn Heb “him”; the referent (Noah) has been specified in the translation for clarity.

[8:9]  ¹⁸ tn Heb “it”; the referent (the dove) has been specified in the translation for clarity.

[8:9]  ¹⁹ tn Heb “and he brought it to himself to the ark.”

[8:11]  ²⁰ tn The clause introduced by vav (ו) consecutive is translated as a temporal clause subordinated to the following clause.

[8:11]  ²¹ tn The deictic particle הִנֵּה (hinneh) draws attention to the olive leaf. It invites readers to enter into the story, as it were, and look at the olive leaf with their own eyes.

[8:12]  ²² tn The word “again” is not in the Hebrew text, but is supplied in the translation for stylistic reasons.

[8:12]  ²³ tn Heb “it did not again return to him still.” For a study of this section of the flood narrative, see W. O. E. Oesterley, “The Dove with the Olive Leaf (Gen VIII 8–11),” ExpTim 18 (1906/07): 377-78.

[8:13]  ²⁴ tn Heb In the six hundred and first year.” Since this refers to the six hundred and first year of Noah’s life, the word “Noah’s” has been supplied in the translation for clarity.

[8:13]  ²⁵ tn Heb “and saw and look.” As in v. 11, the deictic particle הִנֵּה (hinneh) invites readers to enter into the story, as it were, and look at the dry ground with their own eyes.

[8:14]  ²⁶ tn In v. 13 the ground (הָאֲדָמָה, ha’adamah) is dry; now the earth (הָאָרֶץ, ha’arets) is dry.

[8:17]  ²⁷ tn The words “bring out” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.

[8:17]  ²⁸ tn Following the Hiphil imperative, “bring out,” the three perfect verb forms with vav (ו) consecutive carry an imperatival nuance. For a discussion of the Hebrew construction here and the difficulty of translating it into English, see S. R. Driver, A Treatise on the Use of the Tenses in Hebrew, 124-25.

[8:17]  ²⁹ tn Heb “and let them swarm in the earth and be fruitful and multiply on the earth.”

[8:20]  ³⁰ sn Offered burnt offerings on the altar. F. D. Maurice includes a chapter on the sacrifice of Noah in The Doctrine of Sacrifice. The whole burnt offering, according to Leviticus 1, represented the worshiper’s complete surrender and dedication to the Lord. After the flood Noah could see that God was not only a God of wrath, but a God of redemption and restoration. The one who escaped the catastrophe could best express his gratitude and submission through sacrificial worship, acknowledging God as the sovereign of the universe.

[8:21]  ³¹ tn The Lord “smelled” (וַיָּרַח, vayyarakh) a “soothing smell” (רֵיחַ הַנִּיהֹחַ, reakh hannihoakh). The object forms a cognate accusative with the verb. The language is anthropomorphic. The offering had a sweet aroma that pleased or soothed. The expression in Lev 1 signifies that God accepts the offering with pleasure, and in accepting the offering he accepts the worshiper.

[8:21]  ³² tn Heb “and the Lord said.”

[8:21]  ³³ tn Heb “in his heart.”

[8:21]  ³⁴ tn Here the Hebrew word translated “curse” is קָלָל (qalal), used in the Piel verbal stem.

[8:21]  ³⁵ tn The Hebrew particle כִּי (ki) can be used in a concessive sense (see BDB 473 s.v. כִּי), which makes good sense in this context. Its normal causal sense (“for”) does not fit the context here very well.

[8:21]  ³⁶ tn Heb “the inclination of the heart of humankind.”

[8:21]  ³⁷ tn Heb “from his youth.”

[8:22]  ³⁸ tn Heb “yet all the days of the earth.” The idea is “[while there are] yet all the days of the earth,” meaning, “as long as the earth exists.”

[8:22]  ³⁹ tn Heb “seed,” which stands here by metonymy for the time when seed is planted.

[14:1]  ⁴⁰ tn The sentence begins with the temporal indicator וַיְהִי (vayÿhi) followed by “in the days of.”

[14:1]  ⁴¹ sn Shinar (also in v. 9) is the region of Babylonia.

[14:1]  ⁴² tn Or “king of Goyim.” The Hebrew term גּוֹיִם (goyim) means “nations,” but a number of modern translations merely transliterate the Hebrew (cf. NEB “Goyim”; NIV, NRSV “Goiim”).

[16:14]  ⁴³ tn The verb does not have an expressed subject and so is rendered as passive in the translation.

[16:14]  ⁴⁴ sn The Hebrew name Beer Lahai Roi (בְּאֵר לַחַי רֹאִי, bÿ’er lakhay ro’i) means “The well of the Living One who sees me.” The text suggests that God takes up the cause of those who are oppressed.

[16:14]  ⁴⁵ tn Heb “look.” The words “it is located” are supplied in the translation for stylistic reasons.

[12:30]  ⁴⁶ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[12:30]  ⁴⁷ sn A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[12:31]  ⁴⁸ sn A quotation from Lev 19:18.

[10:27]  ⁴⁹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:27]  ⁵⁰ tn Grk “You will love.” The future indicative is used here with imperatival force (see ExSyn 452 and 569).

[10:27]  ⁵¹ sn A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.

[10:27]  ⁵² tn This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.

[5:13]  ⁵³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁵⁴ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ⁵⁵ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).

[5:14]  ⁵⁶ tn Or “can be fulfilled in one commandment.”

[5:14]  ⁵⁷ sn A quotation from Lev 19:18.

[5:15]  ⁵⁸ tn That is, “if you are harming and exploiting one another.” Paul’s metaphors are retained in most modern translations, but it is possible to see the meanings of δάκνω and κατεσθίω (daknw and katesqiw, L&N 20.26 and 88.145) as figurative extensions of the literal meanings of these terms and to translate them accordingly. The present tenses here are translated as customary presents (“continually…”).

[5:15]  ⁵⁹ tn Or “destroyed.”

[5:16]  ⁶⁰ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ⁶¹ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:17]  ⁶² tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ⁶³ tn Or “are hostile toward” (L&N 39.1).

[5:19]  ⁶⁴ tn See the note on the word “flesh” in Gal 5:13.

[5:19]  ⁶⁵ tn Or “clear,” “evident.”

[5:20]  ⁶⁶ tn Or “witchcraft.”

[5:20]  ⁶⁷ tn Or “enmities,” “[acts of] hatred.”

[5:20]  ⁶⁸ tn Or “discord” (L&N 39.22).

[5:20]  ⁶⁹ tn Or “discord(s)” (L&N 39.13).

[5:21]  ⁷⁰ tn This term is plural in Greek (as is “murder” and “carousing”), but for clarity these abstract nouns have been translated as singular.

[5:21]  ⁷¹ tc ‡ φόνοι (fonoi, “murders”) is absent in such important mss as Ì⁴⁶ א B 33 81 323 945 pc sa, while the majority of mss (A C D F G Ψ 0122 0278 1739 1881 Ï lat) have the word. Although the pedigree of the mss which lack the term is of the highest degree, homoioteleuton may well explain the shorter reading. The preceding word has merely one letter difference, making it quite possible to overlook this term (φθόνοι φόνοι, fqonoi fonoi).

[5:21]  ⁷² tn Or “revelings,” “orgies” (L&N 88.287).

[5:22]  ⁷³ tn That is, the fruit the Spirit produces.

[5:22]  ⁷⁴ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ⁷⁵ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[3:14]  ⁷⁶ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ⁷⁷ tn 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.”

[3:14]  ⁷⁸ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ⁷⁹ tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”

[1:5]  ⁸⁰ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 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.

[1:5]  ⁸¹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁸² tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:2]  ⁸³ 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.

[1:2]  ⁸⁴ 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).

[1:2]  ⁸⁵ tn Or “Grace to you and peace.”

[1:2]  ⁸⁶ 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 mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:7]  ⁸⁷ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ⁸⁸ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ⁸⁹ tn The Greek text has “who (ὅς, Jos) 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” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ⁹⁰ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). 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 homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[1:1]  ⁹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[4:7]  ⁹² tn See the note on “fellow slave” in 1:7.

[4:7]  ⁹³ tn Grk “all things according to me.”

[4:8]  ⁹⁴ tn Grk “the things concerning us.”

[4:9]  ⁹⁵ tn 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.

[4:9]  ⁹⁶ tn Grk “is of you.”

[4:9]  ⁹⁷ tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”

[1:4]  ⁹⁸ tn The adverbial participle ἀκούσαντες (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).

[1:5]  ⁹⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 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.

[1:5]  ¹⁰⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁰¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:6]  ¹⁰² tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ¹⁰³ tn Though the participles are periphrastic with the present tense verb ἐστίν (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 ExSyn 519-20.