Colossians 1:23
Context1:23 if indeed you remain in the faith, established and firm, 1 without shifting 2 from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.
Romans 16:25
Context16:25 3 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,
Romans 16:1
Context16:1 Now I commend to you our sister Phoebe, who is a servant 4 of the church in Cenchrea,
Colossians 1:1-2
Context1:1 From Paul, 5 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 6 brothers and sisters 7 in Christ, at Colossae. Grace and peace to you 8 from God our Father! 9
Colossians 1:21
Context1:21 And you were at one time strangers and enemies in your 10 minds 11 as expressed through 12 your evil deeds,
Colossians 1:2
Context1:2 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
Colossians 2:17
Context2:17 these are only 17 the shadow of the things to come, but the reality 18 is Christ! 19
Colossians 2:1
Context2:1 For I want you to know how great a struggle I have for you, 20 and for those in Laodicea, and for those who have not met me face to face. 21
Colossians 1:10
Context1:10 so that you may live 22 worthily of the Lord and please him in all respects 23 – bearing fruit in every good deed, growing in the knowledge of God,
Colossians 1:2
Context1:2 to the saints, the faithful 24 brothers and sisters 25 in Christ, at Colossae. Grace and peace to you 26 from God our Father! 27
Colossians 3:17-18
Context3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
3:18 Wives, submit to your 28 husbands, as is fitting in the Lord.
Jude 1:24
Context1:24 Now to the one who is able to keep you from falling, 29 and to cause you to stand, rejoicing, 30 without blemish 31 before his glorious presence, 32
[1:23] 1 tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”
[1:23] 2 tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.
[16:25] 3 tc There is a considerable degree of difference among the
[16:1] 4 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.
[1:1] 5 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 6 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] 7 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] 8 tn Or “Grace to you and peace.”
[1:2] 9 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
[1:21] 10 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 11 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 12 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[1:2] 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.
[1:2] 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).
[1:2] 15 tn Or “Grace to you and peace.”
[1:2] 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
[2:17] 17 tn The word “only,” though not in the Greek text, is supplied in the English translation to bring out the force of the Greek phrase.
[2:17] 18 tn Grk “but the body of Christ.” The term body here, when used in contrast to shadow (σκιά, skia) indicates the opposite meaning, i.e., the reality or substance itself.
[2:17] 19 tn The genitive τοῦ Χριστοῦ (tou Cristou) is appositional and translated as such: “the reality is Christ.”
[2:1] 20 tn Or “I want you to know how hard I am working for you…”
[2:1] 21 tn Grk “as many as have not seen my face in the flesh.”
[1:10] 22 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.”
[1:10] 23 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.”
[1:2] 24 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] 25 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] 26 tn Or “Grace to you and peace.”
[1:2] 27 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
[3:18] 28 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
[1:24] 29 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
[1:24] 30 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
[1:24] 31 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
[1:24] 32 tn Or “in the presence of his glory,” “before his glory.”