Philippians 2:25

2:25 But for now ¹  I have considered it necessary to send Epaphroditus to you. For he is my brother, ²  coworker and fellow soldier, and your messenger ³  and minister ⁴  to me in my need. ⁵ 

Philippians 4:3

4:3 Yes, I say also to you, true companion, ⁶  help them. They have struggled together in the gospel ministry ⁷  along with me and Clement and my other coworkers, whose names are in the book of life.

Colossians 1:7

1:7 You learned the gospel ⁸  from Epaphras, our dear fellow slave ⁹  – a ¹⁰  faithful minister of Christ on our ¹¹  behalf –

Colossians 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:2

2:2 My goal is that ¹³  their hearts, having been knit together ¹⁴  in love, may be encouraged, and that ¹⁵  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ¹⁶ 

Philemon 1:24

1:24 Mark, Aristarchus, ¹⁷  Demas ¹⁸  and Luke, my colaborers, greet you too.

Philemon 1:3

1:3 Grace and peace to you ¹⁹  from God our Father and the Lord Jesus Christ!

Philemon 1:8

Paul’s Request for Onesimus

1:8 So, although I have quite a lot of confidence in Christ and could command you to do what is proper,

[2:25]  ¹ tn Grk “But.” The temporal notion (“for now”) is implied in the epistolary aorist (“I have considered”), for Epaphroditus was dispatched with this letter to the Philippians.

[2:25]  ² tn Grk “my brother” instead of “For he is my brother.” Verse 25 constitutes one sentence in Greek, with “my brother…” functioning appositionally to “Epaphroditus.”

[2:25]  ³ tn Grk “apostle.”

[2:25]  ⁴ tn The Greek word translated “minister” here is λειτουργός (leitourgo").

[2:25]  ⁵ tn Grk “servant of my need.”

[4:3]  ⁶ tn Or “faithful fellow worker.” This is more likely a descriptive noun, although some scholars interpret the word σύζυγος (suzugos) here as a proper name (“Syzygos”), L&N 42.45.

[4:3]  ⁷ tn Grk “in the gospel,” a metonymy in which the gospel itself is substituted for the ministry of making the gospel known.

[1:7]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:2]  ¹³ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ¹⁴ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ¹⁵ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ¹⁶ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[1:24]  ¹⁷ sn Aristarchus accompanied Paul on his collection-journey when Paul left for Rome in Acts 27:2. He is also mentioned as a fellow prisoner in Col 4:10.

[1:24]  ¹⁸ sn Demas is most likely the same individual mentioned by the Apostle Paul in 2 Tim 4:10. Apparently, he later on abandoned the faith because of his love of the world.

[1:3]  ¹⁹ tn Grk “Grace to you and peace.”