Romans 15:12-13

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹  15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²  so that you may abound in hope by the power of the Holy Spirit.

Colossians 1:27

1:27 God wanted to make known to them the glorious ³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 1:2

1:2 to the saints, the faithful ⁴  brothers and sisters ⁵  in Christ, at Colossae. Grace and peace to you ⁶  from God our Father! ⁷ 

Colossians 2:16

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 –

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ⁸  and for those in Laodicea, and for those who have not met me face to face. ⁹ 

Colossians 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ¹⁰  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹¹  minds ¹²  as expressed through ¹³  your evil deeds,

[15:12]  ¹ sn A quotation from Isa 11:10.

[15:13]  ² tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[1:27]  ³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:2]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “Grace to you and peace.”

[1:2]  ⁷ 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.

[2:1]  ⁸ tn Or “I want you to know how hard I am working for you…”

[2:1]  ⁹ tn Grk “as many as have not seen my face in the flesh.”

[1:3]  ¹⁰ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[1:21]  ¹¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ¹² 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]  ¹³ 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.