Galatians 3:5

3:5 Does God then give ¹  you the Spirit and work miracles among you by your doing the works of the law ²  or by your believing what you heard? ³ 

Acts 9:15

9:15 But the Lord said to him, “Go, because this man is my chosen instrument ⁴  to carry my name before Gentiles and kings and the people of Israel. ⁵ 

Acts 13:2-11

13:2 While they were serving ⁶  the Lord and fasting, the Holy Spirit said, “Set apart ⁷  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ⁸  and ⁹  prayed and placed their hands ¹⁰  on them, they sent them off.

Paul and Barnabas Preach in Cyprus

13:4 So Barnabas and Saul, ¹¹  sent out by the Holy Spirit, went down to Seleucia, ¹²  and from there they sailed to Cyprus. ¹³  13:5 When ¹⁴  they arrived ¹⁵  in Salamis, ¹⁶  they began to proclaim ¹⁷  the word of God in the Jewish synagogues. ¹⁸  (Now they also had John ¹⁹  as their assistant.) ²⁰  13:6 When they had crossed over ²¹  the whole island as far as Paphos, ²²  they found a magician, a Jewish false prophet named Bar-Jesus, ²³  13:7 who was with the proconsul ²⁴  Sergius Paulus, an intelligent man. The proconsul ²⁵  summoned ²⁶  Barnabas and Saul and wanted to hear ²⁷  the word of God. 13:8 But the magician Elymas ²⁸  (for that is the way his name is translated) ²⁹  opposed them, trying to turn the proconsul ³⁰  away from the faith. 13:9 But Saul (also known as Paul), ³¹  filled with the Holy Spirit, ³²  stared straight ³³  at him 13:10 and said, “You who are full of all deceit and all wrongdoing, ³⁴  you son of the devil, you enemy of all righteousness – will you not stop making crooked the straight paths of the Lord? ³⁵  13:11 Now ³⁶  look, the hand of the Lord is against ³⁷  you, and you will be blind, unable to see the sun for a time!” Immediately mistiness ³⁸  and darkness came over ³⁹  him, and he went around seeking people ⁴⁰  to lead him by the hand.

Acts 14:3-11

14:3 So they stayed there ⁴¹  for a considerable time, speaking out courageously for the Lord, who testified ⁴²  to the message ⁴³  of his grace, granting miraculous signs ⁴⁴  and wonders to be performed through their hands. 14:4 But the population ⁴⁵  of the city was divided; some ⁴⁶  sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made ⁴⁷  an attempt to mistreat ⁴⁸  them and stone them, ⁴⁹  14:6 Paul and Barnabas ⁵⁰  learned about it ⁵¹  and fled to the Lycaonian cities of Lystra ⁵²  and Derbe ⁵³  and the surrounding region. 14:7 There ⁵⁴  they continued to proclaim ⁵⁵  the good news.

Paul and Barnabas at Lystra

14:8 In ⁵⁶  Lystra ⁵⁷  sat a man who could not use his feet, ⁵⁸  lame from birth, ⁵⁹  who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul ⁶⁰  stared ⁶¹  intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” ⁶²  And the man ⁶³  leaped up and began walking. ⁶⁴  14:11 So when the crowds saw what Paul had done, they shouted ⁶⁵  in the Lycaonian language, ⁶⁶  “The gods have come down to us in human form!” ⁶⁷ 

Acts 15:12

15:12 The whole group kept quiet ⁶⁸  and listened to Barnabas and Paul while they explained all the miraculous signs ⁶⁹  and wonders God had done among the Gentiles through them.

Acts 19:11-12

The Seven Sons of Sceva

19:11 God was performing extraordinary ⁷⁰  miracles by Paul’s hands, 19:12 so that when even handkerchiefs or aprons that had touched his body ⁷¹  were brought ⁷²  to the sick, their diseases left them and the evil spirits went out of them. ⁷³ 

Acts 19:26

19:26 And you see and hear that this Paul has persuaded ⁷⁴  and turned away ⁷⁵  a large crowd, ⁷⁶  not only in Ephesus ⁷⁷  but in practically all of the province of Asia, ⁷⁸  by saying ⁷⁹  that gods made by hands are not gods at all. ⁸⁰ 

Acts 21:19

21:19 When Paul ⁸¹  had greeted them, he began to explain ⁸²  in detail ⁸³  what God ⁸⁴  had done among the Gentiles through his ministry.

Acts 22:21

22:21 Then ⁸⁵  he said to me, ‘Go, because I will send you far away to the Gentiles.’”

Acts 26:17-18

26:17 I will rescue ⁸⁶  you from your own people ⁸⁷  and from the Gentiles, to whom ⁸⁸  I am sending you 26:18 to open their eyes so that they turn ⁸⁹  from darkness to light and from the power ⁹⁰  of Satan to God, so that they may receive forgiveness of sins and a share ⁹¹  among those who are sanctified by faith in me.’

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁹²  said to Paul, “You have permission ⁹³  to speak for yourself.” Then Paul held out his hand ⁹⁴  and began his defense: ⁹⁵ 

Colossians 1:5-7

1:5 Your faith and love have arisen ⁹⁶  from the hope laid up ⁹⁷  for you in heaven, which you have heard about in the message of truth, the gospel ⁹⁸  1:6 that has come to you. Just as in the entire world this gospel ⁹⁹  is bearing fruit and growing, so it has also been bearing fruit and growing ¹⁰⁰  among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel ¹⁰¹  from Epaphras, our dear fellow slave ¹⁰²  – a ¹⁰³  faithful minister of Christ on our ¹⁰⁴  behalf –

Colossians 1:2

1:2 to the saints, the faithful ¹⁰⁵  brothers and sisters ¹⁰⁶  in Christ, at Colossae. Grace and peace to you ¹⁰⁷  from God our Father! ¹⁰⁸ 

Colossians 1:10

1:10 so that you may live ¹⁰⁹  worthily of the Lord and please him in all respects ¹¹⁰  – bearing fruit in every good deed, growing in the knowledge of God,

Colossians 1:2

1:2 to the saints, the faithful ¹¹¹  brothers and sisters ¹¹²  in Christ, at Colossae. Grace and peace to you ¹¹³  from God our Father! ¹¹⁴ 

Colossians 1:4-5

1:4 since ¹¹⁵  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 ¹¹⁶  from the hope laid up ¹¹⁷  for you in heaven, which you have heard about in the message of truth, the gospel ¹¹⁸ 

Colossians 1:29

1:29 Toward this goal ¹¹⁹  I also labor, struggling according to his power that powerfully ¹²⁰  works in me.

[3:5]  ¹ tn Or “provide.”

[3:5]  ² tn Grk “by [the] works of [the] law” (the same phrase as in v. 2).

[3:5]  ³ tn Grk “by [the] hearing of faith” (the same phrase as in v. 2).

[9:15]  ⁴ tn Or “tool.”

[9:15]  ⁵ tn Grk “the sons of Israel.” In Acts, Paul is a minister to all nations, including Israel (Rom 1:16-17).

[13:2]  ⁶ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁷ tn Or “Appoint.”

[13:3]  ⁸ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ⁹ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ¹⁰ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[13:4]  ¹¹ tn Grk “they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.

[13:4]  ¹² sn Seleucia was the port city of Antioch in Syria.

[13:4]  ¹³ sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.

[13:5]  ¹⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:5]  ¹⁵ tn The participle γενόμενοι (genomenoi) is taken temporally.

[13:5]  ¹⁶ sn Salamis was a city on the southeastern coast of the island of Cyprus. This was a commercial center and a center of Judaism.

[13:5]  ¹⁷ tn The imperfect verb κατήγγελλον (kathngellon) has been translated as an ingressive imperfect.

[13:5]  ¹⁸ sn See the note on synagogue in 6:9.

[13:5]  ¹⁹ sn John refers here to John Mark (see Acts 12:25).

[13:5]  ²⁰ tn The word ὑπηρέτης (Juphreth") usually has the meaning “servant,” but it is doubtful John Mark fulfilled that capacity for Barnabas and Saul. He was more likely an apprentice or assistant to them.

[13:6]  ²¹ tn Or “had passed through,” “had traveled through.”

[13:6]  ²² sn Paphos. A city on the southwestern coast of the island of Cyprus. It was the seat of the Roman proconsul.

[13:6]  ²³ sn Named Bar-Jesus. “Jesus” is the Latin form of the name “Joshua.” The Aramaic “bar” means “son of,” so this man was surnamed “son of Joshua.” The scene depicts the conflict between Judaism and the emerging new faith at a cosmic level, much like the Simon Magus incident in Acts 8:9-24. Paul’s ministry looks like Philip’s and Peter’s here.

[13:7]  ²⁴ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:7]  ²⁵ tn Grk “This one”; the referent (the proconsul) is specified in the translation for clarity.

[13:7]  ²⁶ tn Grk “summoning Barnabas and Saul, wanted to hear.” The participle προσκαλεσάμενος (proskalesameno") has been translated as a finite verb due to requirements of contemporary English style.

[13:7]  ²⁷ sn The proconsul…wanted to hear the word of God. This description of Sergius Paulus portrays him as a sensitive, secular Gentile leader.

[13:8]  ²⁸ tn On the debate over what the name “Elymas” means, see BDAG 320 s.v. ᾿Ελύμας. The magician’s behavior is more directly opposed to the faith than Simon Magus’ was.

[13:8]  ²⁹ sn A parenthetical note by the author.

[13:8]  ³⁰ sn The proconsul was the Roman official who ruled over a province traditionally under the control of the Roman senate.

[13:9]  ³¹ sn A parenthetical note by the author.

[13:9]  ³² sn This qualifying clause in the narrative indicates who represented God in the dispute.

[13:9]  ³³ tn Or “gazed intently.”

[13:10]  ³⁴ tn Or “unscrupulousness.”

[13:10]  ³⁵ sn “You who…paths of the Lord?” This rebuke is like ones from the OT prophets: Jer 5:27; Gen 32:11; Prov 10:7; Hos 14:9. Five separate remarks indicate the magician’s failings. The closing rhetorical question of v. 10 (“will you not stop…?”) shows how opposed he is to the way of God.

[13:11]  ³⁶ tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:11]  ³⁷ tn Grk “upon,” but in a negative sense.

[13:11]  ³⁸ sn The term translated mistiness here appears in the writings of the physician Galen as a medical technical description of a person who is blind. The picture of judgment to darkness is symbolic as well. Whatever power Elymas had, it represented darkness. Magic will again be an issue in Acts 19:18-19. This judgment is like that of Ananias and his wife in Acts 5:1-11.

[13:11]  ³⁹ tn Grk “fell on.”

[13:11]  ⁴⁰ tn The noun χειραγωγός (ceiragwgo") is plural, so “people” is used rather than singular “someone.”

[14:3]  ⁴¹ tn The word “there” is not in the Greek text, but is implied.

[14:3]  ⁴² sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ⁴³ tn Grk “word.”

[14:3]  ⁴⁴ tn Here the context indicates the miraculous nature of the signs mentioned.

[14:4]  ⁴⁵ tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").

[14:4]  ⁴⁶ tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.

[14:5]  ⁴⁷ tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[14:5]  ⁴⁸ tn On this verb see BDAG 1022 s.v. ὑβρίζω.

[14:5]  ⁴⁹ tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.

[14:6]  ⁵⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:6]  ⁵¹ tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.

[14:6]  ⁵² sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.

[14:6]  ⁵³ sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.

[14:7]  ⁵⁴ tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.

[14:7]  ⁵⁵ tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.

[14:8]  ⁵⁶ tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[14:8]  ⁵⁷ sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.

[14:8]  ⁵⁸ tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.

[14:8]  ⁵⁹ tn Grk “lame from his mother’s womb” (an idiom).

[14:9]  ⁶⁰ tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.

[14:9]  ⁶¹ tn Or “looked.”

[14:10]  ⁶² tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”

[14:10]  ⁶³ tn Grk “he”; the referent (the man) has been specified in the translation for clarity.

[14:10]  ⁶⁴ tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.

[14:11]  ⁶⁵ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ⁶⁶ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ⁶⁷ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[15:12]  ⁶⁸ tn BDAG 922 s.v. σιγάω 1.a lists this passage under the meaning “say nothing, keep still, keep silent.”

[15:12]  ⁶⁹ tn Here in connection with τέρατα (terata) the miraculous nature of these signs is indicated.

[19:11]  ⁷⁰ tn BDAG 1019 s.v. τυγχάνω 2.d states, “δυνάμεις οὐ τὰς τυχούσας extraordinary miracles Ac 19:11.”

[19:12]  ⁷¹ tn Or “skin” (the outer surface of the body).

[19:12]  ⁷² tn Or “were taken.” It might be that as word went out into the region that since the sick could not come to Paul, healing was brought to them this way. The “handkerchiefs” are probably face cloths for wiping perspiration (see BDAG 934 s.v. σουδάριον) while the “aprons” might be material worn by workmen (BDAG 923-24 s.v. σιμικίνθιον).

[19:12]  ⁷³ tn The words “of them” are not in the Greek text, but are implied.

[19:26]  ⁷⁴ tn Grk “persuading.” The participle πείσας (peisa") has been translated as a finite verb due to requirements of contemporary English style.

[19:26]  ⁷⁵ tn Or “misled.”

[19:26]  ⁷⁶ tn BDAG 472 s.v. ἱκανός 3.a has “of pers. ὄχλος a large crowd…Ac 11:24, 26; 19:26.”

[19:26]  ⁷⁷ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:26]  ⁷⁸ tn Grk “Asia”; see the note on this word in v. 22.

[19:26]  ⁷⁹ tn The participle λέγων (legwn) has been regarded as indicating instrumentality.

[19:26]  ⁸⁰ tn The words “at all” are not in the Greek text but are implied.

[21:19]  ⁸¹ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁸² tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁸³ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁸⁴ sn Note how Paul credited God with the success of his ministry.

[22:21]  ⁸⁵ tn Grk “And.” Since this represents a response to Paul’s reply in v. 19, καί (kai) has been translated as “then” to indicate the logical sequence.

[26:17]  ⁸⁶ tn Grk “rescuing.” Because of the length and complexity of the Greek sentence, the participle ἐξαιρούμενος (exairoumeno") has been translated as a finite verb and a new sentence started in the translation at the beginning of v. 17.

[26:17]  ⁸⁷ tn That is, from the Jewish people. Grk “the people”; the words “your own” have been supplied to clarify the meaning.

[26:17]  ⁸⁸ tn The antecedent of the relative pronoun is probably both the Jews (“your own people”) and the Gentiles, indicating the comprehensive commission Paul received.

[26:18]  ⁸⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁹⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁹¹ tn Or “and an inheritance.”

[26:1]  ⁹² sn See the note on King Agrippa in 25:13.

[26:1]  ⁹³ tn Grk “It is permitted for you.”

[26:1]  ⁹⁴ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁹⁵ tn Or “and began to speak in his own defense.”

[1:5]  ⁹⁶ 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]  ⁹⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁹⁸ 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]  ⁹⁹ 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]  ¹⁰⁰ 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.

[1:7]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ 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]  ¹⁰⁴ 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.

[1:2]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ tn Or “Grace to you and peace.”

[1:2]  ¹⁰⁸ 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.

[1:10]  ¹⁰⁹ 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]  ¹¹⁰ 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]  ¹¹¹ 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]  ¹¹² 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]  ¹¹³ tn Or “Grace to you and peace.”

[1:2]  ¹¹⁴ 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.

[1:4]  ¹¹⁵ 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]  ¹¹⁶ 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]  ¹¹⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹¹⁸ 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.

[1:29]  ¹¹⁹ 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.”

[1:29]  ¹²⁰ tn The prepositional phrase ἐν δυνάμει (en dunamei) seems to be functioning adverbially, related to the participle, and has therefore been translated “powerfully.”