Colossians 1:3-4

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since ²  we heard about your faith in Christ Jesus and the love that you have for all the saints.

Colossians 1:6

1:6 that has come to you. Just as in the entire world this gospel ³  is bearing fruit and growing, so it has also been bearing fruit and growing ⁴  among you from the first day you heard it and understood the grace of God in truth.

Romans 1:8-10

Paul’s Desire to Visit Rome

1:8 First of all, ⁵  I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world. 1:9 For God, whom I serve in my spirit by preaching the gospel ⁶  of his Son, is my witness that ⁷  I continually remember you 1:10 and I always ask ⁸  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ⁹ 

Ephesians 1:15-16

Prayer for Wisdom and Revelation

1:15 For this reason, ¹⁰  because I ¹¹  have heard ¹²  of your faith in the Lord Jesus and your love ¹³  for all the saints, 1:16 I do not cease to give thanks for you when I remember you ¹⁴  in my prayers.

[1:3]  ¹ 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).

[1:4]  ² 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).

[1:6]  ³ 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]  ⁴ 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.

[1:8]  ⁵ tn Grk “First.” Paul never mentions a second point, so J. B. Phillips translated “I must begin by telling you….”

[1:9]  ⁶ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁷ tn Grk “as.”

[1:10]  ⁸ tn Grk “remember you, always asking.”

[1:10]  ⁹ tn Grk “succeed in coming to you in the will of God.”

[1:15]  ¹⁰ sn The conjunctive phrase For this reason points back to the preceding section, vv. 3-14, which is also summed up in this verse in the expression because I have heard of your faith. In other words, the author’s prayer can be made for his audience because he knows that they are true believers.

[1:15]  ¹¹ tn Grk “even I.”

[1:15]  ¹² tn Grk “having also heard.”

[1:15]  ¹³ tc Ì⁴⁶ א* A B P 33 1739 1881 2464 Hier lack “your love” (τὴν ἀγάπην, thn agaphn), while various other groups of mss have different arrangements of the phrase “your love toward all the saints” (τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, thn agaphn thn ei" panta" tou" Jagiou"). Most witnesses, especially the later ones (א² D¹ Ψ Ï latt sa), read τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους. Externally, the shorter reading is superior. Internally, the omission of τὴν ἀγάπην is a significantly harder reading, for the saints become an object of faith on par with the Lord Jesus. If this reading is authentic, however, the force of πίστις (pisti") is probably closer to “faithfulness,” a meaning that could perhaps be suitable toward both the Lord and the saints. Nevertheless, if the shorter reading is authentic, later scribes would no doubt have been tempted to alter it. With the parallel in Col 1:4 at hand, τὴν ἀγάπην would have been the most obvious phrase to add. (TCGNT 533 suggests that ἣν ἔχετε would have been added instead of the second τήν if the shorter reading were original, in conformity with Col 1:4, but this is not necessarily so: Scribes often altered the text as minimally as possible, and since the second τήν was already present, replacing it with ἣν ἔχετε, when the meaning was not significantly different from the second τήν, seems unlikely.) Further, ἀγάπην comes after “saints” (thus, τὴν εἰς πάντας τοὺς ἁγίους ἀγάπην) in some witnesses (81 104 326 365 1175), and the second τήν is lacking (thus, τὴν ἀγάπην εἰς πάντας τοὺς ἁγίους) in others (D* F G). Such a floating text normally indicates inauthenticity. On the other hand, τὴν ἀγάπην could easily have dropped out of the text by way of haplography, the Alexandrian scribes’ eyes skipping from τήν to τήν. The weak first declension feminine article-noun-article construction is common enough in the NT, occurring over 40 times, yet in four of these texts there is some ms evidence for an omission similar to Eph 1:15 (Rom 11:17; 2 Tim 3:10; Rev 11:2; 21:9). But in none of these places is the Alexandrian testimony united in the omission as it is here. Further, a wholesale Alexandrian omission of τὴν ἀγάπην presupposes a much stronger genealogical relation among the Alexandrian mss than many scholars would embrace. What seems to tip the scales in favor of the longer reading, however, is the intrinsic evidence: The question of whether πίστις could be used to mean faithfulness in the general sense toward both the Lord and the saints is quite problematic. All in all, a decision is difficult, but the longer reading is, with hesitation, preferred.

[1:16]  ¹⁴ tn Grk “making mention [of you].”