Romans 1:7

1:7 To all those loved by God in Rome, ¹  called to be saints: ²  Grace and peace to you ³  from God our Father and the Lord Jesus Christ!

Romans 1:1

Salutation

1:1 From Paul, ⁴  a slave ⁵  of Christ Jesus, ⁶  called to be an apostle, ⁷  set apart for the gospel of God. ⁸ 

Colossians 1:23

1:23 if indeed you remain in the faith, established and firm, ⁹  without shifting ¹⁰  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Ephesians 6:24

6:24 Grace be ¹¹  with all of those who love our Lord Jesus Christ with an undying love. ¹² 

Colossians 4:18

4:18 I, Paul, write this greeting by my own hand. ¹³  Remember my chains. ¹⁴  Grace be with you. ¹⁵ 

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁶  minds ¹⁷  as expressed through ¹⁸  your evil deeds,

Colossians 1:1

Salutation

1:1 From Paul, ¹⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 1:14

1:14 in whom we have redemption, ²⁰  the forgiveness of sins.

Revelation 22:21

22:21 The grace of the Lord Jesus be with all. ²¹ 

[1:7]  ¹ map For location see JP4 A1.

[1:7]  ² tn Although the first part of v. 7 is not a complete English sentence, it maintains the “From…to” pattern used in all the Pauline letters to indicate the sender and the recipients. Here, however, there are several intervening verses (vv. 2-6), which makes the first half of v. 7 appear as an isolated sentence fragment.

[1:7]  ³ tn Grk “Grace to you and peace.”

[1:1]  ⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁵ tn Traditionally, “servant.” Though δοῦλος (doulos) 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.

[1:1]  ⁶ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ⁷ tn Grk “a called apostle.”

[1:1]  ⁸ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[1:23]  ⁹ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ¹⁰ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[6:24]  ¹¹ tn Or “is.”

[6:24]  ¹² tc Most witnesses (א² D Ψ Ï it sy) have ἀμήν (amhn, “amen”) at the end of the letter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. The earliest and best witnesses (Ì⁴⁶ א* A B F G 0278 6 33 81 1175 1241 1739* 1881 sa) lack the particle, giving firm evidence that Ephesians did not originally conclude with ἀμήν.

[4:18]  ¹³ tn Grk “the greeting by my hand, of Paul.”

[4:18]  ¹⁴ tn Or “my imprisonment.”

[4:18]  ¹⁵ tc Most witnesses, including a few important ones (א² D Ψ 075 0278 Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the external evidence for the omission is quite compelling (א* A B C F G 048 6 33 81 1739* 1881 sa). The strongly preferred reading is therefore the omission of ἀμήν.

[1:21]  ¹⁶ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹⁷ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ¹⁸ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:14]  ²⁰ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[22:21]  ²¹ tc Most mss (א Ï) read “amen” (ἀμήν, amhn) after “all” (πάντων, pantwn). It is, however, not found in other important mss (A 1006 1841 pc). It is easier to account for its addition than its omission from the text if original. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant.