Colossians 4:15-16

4:15 Give my greetings to the brothers and sisters ¹  who are in Laodicea and to Nympha and the church that meets in her ²  house. ³  4:16 And after ⁴  you have read this letter, have it read ⁵  to the church of Laodicea. In turn, read the letter from Laodicea ⁶  as well.

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁷  and for those in Laodicea, and for those who have not met me face to face. ⁸ 

Revelation 1:11

1:11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, ⁹  Smyrna, ¹⁰  Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.”

Revelation 3:14-18

To the Church in Laodicea

3:14 “To ¹¹  the angel of the church in Laodicea write the following: ¹² 

“This is the solemn pronouncement of ¹³  the Amen, the faithful and true witness, the originator ¹⁴  of God’s creation: 3:15 ‘I know your deeds, that you are neither cold nor hot. ¹⁵  I wish you were either cold or hot! 3:16 So because you are lukewarm, and neither hot nor cold, I am going ¹⁶  to vomit ¹⁷  you out of my mouth! 3:17 Because you say, “I am rich and have acquired great wealth, ¹⁸  and need nothing,” but ¹⁹  do not realize that you are wretched, pitiful, ²⁰  poor, blind, and naked, 3:18 take my advice ²¹  and buy gold from me refined by fire so you can become rich! Buy from me ²²  white clothing so you can be clothed and your shameful nakedness ²³  will not be exposed, and buy eye salve ²⁴  to put on your eyes so you can see!

[4:15]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ² tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739^[*^] 1881 sa). Several mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ³ tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.

[4:16]  ⁴ tn Grk “when.”

[4:16]  ⁵ tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.

[4:16]  ⁶ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[2:1]  ⁷ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁸ tn Grk “as many as have not seen my face in the flesh.”

[1:11]  ⁹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:11]  ¹⁰ tn Grk “and to Smyrna.” For stylistic reasons the conjunction καί (kai) and the preposition εἰς (eis) have not been translated before the remaining elements of the list. In lists with more than two elements contemporary English generally does not repeat the conjunction except between the next to last and last elements.

[3:14]  ¹¹ tn Here καί (kai) has not been translated due to differences between Greek and English style.

[3:14]  ¹² tn The phrase “the following” after “write” is supplied to clarify that what follows is the content of what is to be written.

[3:14]  ¹³ tn Grk “These things says [the One]…” See the note on the phrase “this is the solemn pronouncement of” in 2:1.

[3:14]  ¹⁴ tn Or “the beginning of God’s creation”; or “the ruler of God’s creation.” From a linguistic standpoint all three meanings for ἀρχή (arch) are possible. The term is well attested in both LXX (Gen 40:13, 21; 41:13) and intertestamental Jewish literature (2 Macc 4:10, 50) as meaning “ruler, authority” (BDAG 138 s.v. 6). Some have connected this passage to Paul’s statements in Col 1:15, 18 which describe Christ as ἀρχή and πρωτότοκος (prwtotoko"; e.g., see R. H. Mounce, Revelation [NICNT], 124) but the term ἀρχή has been understood as either “beginning” or “ruler” in that passage as well. The most compelling connection is to be found in the prologue to John’s Gospel (1:2-4) where the λόγος (logos) is said to be “in the beginning (ἀρχή) with God,” a temporal reference connected with creation, and then v. 3 states that “all things were made through him.” The connection with the original creation suggests the meaning “originator” for ἀρχή here. BDAG 138 s.v. 3 gives the meaning “the first cause” for the word in Rev 3:14, a term that is too philosophical for the general reader, so the translation “originator” was used instead. BDAG also notes, “but the mng. beginning = ‘first created’ is linguistically probable (s. above 1b and Job 40:19; also CBurney, Christ as the ᾿Αρχή of Creation: JTS 27, 1926, 160-77).” Such a meaning is unlikely here, however, since the connections described above are much more probable.

[3:15]  ¹⁵ sn Laodicea was near two other towns, each of which had a unique water source. To the north was Hierapolis which had a natural hot spring, often used for medicinal purposes. To the east was Colossae which had cold, pure waters. In contrast to these towns, Laodicea had no permanent supply of good water. Efforts to pipe water to the city from nearby springs were successful, but it would arrive lukewarm. The metaphor in the text is not meant to relate spiritual fervor to temperature. This would mean that Laodicea would be commended for being spiritually cold, but it is unlikely that Jesus would commend this. Instead, the metaphor condemns Laodicea for not providing spiritual healing (being hot) or spiritual refreshment (being cold) to those around them. It is a condemnation of their lack of works and lack of witness.

[3:16]  ¹⁶ tn Or “I intend.”

[3:16]  ¹⁷ tn This is the literal meaning of the Greek verb ἐμέω (emew). It is usually translated with a much weaker term like “spit out” due to the unpleasant connotations of the English verb “vomit,” as noted by L&N 23.44. The situation confronting the Laodicean church is a dire one, however, and such a term is necessary if the modern reader is to understand the gravity of the situation.

[3:17]  ¹⁸ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (ploutew, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

[3:17]  ¹⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[3:17]  ²⁰ tn All the terms in this series are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[3:18]  ²¹ tn Grk “I counsel you to buy.”

[3:18]  ²² tn Grk “rich, and.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation, repeating the words “Buy from me” to make the connection clear for the English reader.

[3:18]  ²³ tn Grk “the shame of the nakedness of you,” which has been translated as an attributed genitive like καινότητι ζωῆς (kainothti zwh") in Rom 6:4 (ExSyn 89-90).

[3:18]  ²⁴ sn The city of Laodicea had a famous medical school and exported a powder (called a “Phrygian powder”) that was widely used as an eye salve. It was applied to the eyes in the form of a paste the consistency of dough (the Greek term for the salve here, κολλούριον, kollourion [Latin collyrium], is a diminutive form of the word for a long roll of bread).