Philippians 1:14

1:14 and most of the brothers and sisters, ¹  having confidence in the Lord ²  because of my imprisonment, now more than ever ³  dare to speak the word ⁴  fearlessly.

Philippians 1:2

1:2 Grace and peace to you ⁵  from God our Father and the Lord Jesus Christ!

Colossians 2:14-16

2:14 He has destroyed ⁶  what was against us, a certificate of indebtedness ⁷  expressed in decrees opposed to us. He has taken it away by nailing it to the cross. 2:15 Disarming ⁸  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ⁹ 

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

[1:14]  ¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[1:14]  ² tn Or “most of the brothers and sisters in the Lord, having confidence.”

[1:14]  ³ tn Grk “even more so.”

[1:14]  ⁴ tc A number of significant mss have “of God” after “word.” Although τοῦ θεοῦ (tou qeou) is amply supported in the Alexandrian and Western texts (א A B [D*] P Ψ 048^vid 075 0278 33 81 1175 al lat co), the omission is difficult to explain as either an intentional deletion or unintentional oversight. To be sure, the pedigree of the witnesses is not nearly as great for the shorter reading (Ì⁴⁶ D² 1739 1881 Ï), but it explains well the rise of the other reading. Further, it explains the rise of κυρίου (kuriou, “of the Lord”), the reading of F and G (for if these mss had followed a Vorlage with τοῦ θεοῦ, κυρίου would not have been expected). Further, τοῦ θεοῦ is in different locations among the mss; such dislocations are usually signs of scribal additions to the text. Thus, the Byzantine text and a few other witnesses here have the superior reading, and it should be accepted as the original.

[1:2]  ⁵ tn Grk “Grace to you and peace.”

[2:14]  ⁶ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁷ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:15]  ⁸ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ⁹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).