Discovery BoxRomans 8:1-39
Context8:1 There is therefore now no condemnation for those who are in Christ Jesus. 1 8:2 For the law of the life-giving Spirit 2 in Christ Jesus has set you 3 free from the law of sin and death. 8:3 For God achieved what the law could not do because 4 it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.
8:5 For those who live according to the flesh have their outlook shaped by 5 the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook 6 of the flesh is death, but the outlook of the Spirit is life and peace, 8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God. 8:9 You, however, are not in 7 the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but 8 the Spirit is your life 9 because of righteousness. 8:11 Moreover if the Spirit of the one 10 who raised Jesus from the dead lives in you, the one who raised Christ 11 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 12
8:12 So then, 13 brothers and sisters, 14 we are under obligation, not to the flesh, to live according to the flesh 8:13 (for if you live according to the flesh, you will 15 die), 16 but if by the Spirit you put to death the deeds of the body you will live. 8:14 For all who are led by the Spirit of God are 17 the sons of God. 8:15 For you did not receive the spirit of slavery leading again to fear, 18 but you received the Spirit of adoption, 19 by whom 20 we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to 21 our spirit that we are God’s children. 8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) 22 – if indeed we suffer with him so we may also be glorified with him.
8:18 For I consider that our present sufferings cannot even be compared 23 to the glory that will be revealed to us. 8:19 For the creation eagerly waits for the revelation of the sons of God. 8:20 For the creation was subjected to futility – not willingly but because of God 24 who subjected it – in hope 8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 8:22 For we know that the whole creation groans and suffers together until now. 8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, 25 groan inwardly as we eagerly await our adoption, 26 the redemption of our bodies. 27 8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 8:25 But if we hope for what we do not see, we eagerly wait for it with endurance. 28
8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, 29 but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he 30 who searches our hearts knows the mind of the Spirit, because the Spirit 31 intercedes on behalf of the saints according to God’s will. 8:28 And we know that all things work together 32 for good for those who love God, who are called according to his purpose, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son 33 would be the firstborn among many brothers and sisters. 34 8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who 35 did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? 36 It is God who justifies. 8:34 Who is the one who will condemn? Christ 37 is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? 38 8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” 39 8:37 No, in all these things we have complete victory 40 through him 41 who loved us! 8:38 For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, 42 nor things that are present, nor things to come, nor powers, 8:39 nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.
Romans 8:1
Context8:1 There is therefore now no condemnation for those who are in Christ Jesus. 43
Colossians 1:1
Context1:1 From Paul, 44 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:1
Context1:1 From Paul, 45 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:1-18
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray 46 for us too, that 47 God may open a door for the message 48 so that we may proclaim 49 the mystery of Christ, for which I am in chains. 50 4:4 Pray that I may make it known as I should. 51 4:5 Conduct yourselves 52 with wisdom toward outsiders, making the most of the opportunities. 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.
4:7 Tychicus, a dear brother, faithful minister, and fellow slave 53 in the Lord, will tell you all the news about me. 54 4:8 I sent him to you for this very purpose, that you may know how we are doing 55 and that he may encourage your hearts. 4:9 I sent him 56 with Onesimus, the faithful and dear brother, who is one of you. 57 They will tell 58 you about everything here.
4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him). 4:11 And Jesus who is called Justus also sends greetings. In terms of Jewish converts, 59 these are the only fellow workers for the kingdom of God, and they have been a comfort to me. 4:12 Epaphras, who is one of you and a slave 60 of Christ, 61 greets you. He is always struggling in prayer on your behalf, so that you may stand mature and fully assured 62 in all the will of God. 4:13 For I can testify that he has worked hard 63 for you and for those in Laodicea and Hierapolis. 4:14 Our dear friend Luke the physician and Demas greet you. 4:15 Give my greetings to the brothers and sisters 64 who are in Laodicea and to Nympha and the church that meets in her 65 house. 66 4:16 And after 67 you have read this letter, have it read 68 to the church of Laodicea. In turn, read the letter from Laodicea 69 as well. 4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”
4:18 I, Paul, write this greeting by my own hand. 70 Remember my chains. 71 Grace be with you. 72
Colossians 4:1-2
Context4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.
4:2 Be devoted to prayer, keeping alert in it with thanksgiving.
Colossians 1:1-18
Context1:1 From Paul, 73 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 74 brothers and sisters 75 in Christ, at Colossae. Grace and peace to you 76 from God our Father! 77
1:3 We always 78 give thanks to God, the Father of our Lord Jesus Christ, when we pray for you, 1:4 since 79 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 80 from the hope laid up 81 for you in heaven, which you have heard about in the message of truth, the gospel 82 1:6 that has come to you. Just as in the entire world this gospel 83 is bearing fruit and growing, so it has also been bearing fruit and growing 84 among you from the first day you heard it and understood the grace of God in truth. 1:7 You learned the gospel 85 from Epaphras, our dear fellow slave 86 – a 87 faithful minister of Christ on our 88 behalf – 1:8 who also told us of your love in the Spirit.
1:9 For this reason we also, from the day we heard about you, 89 have not ceased praying for you and asking God 90 to fill 91 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 92 worthily of the Lord and please him in all respects 93 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 94 all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share 95 in the saints’ 96 inheritance in the light. 1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, 97 1:14 in whom we have redemption, 98 the forgiveness of sins.
1:15 99 He is the image of the invisible God, the firstborn 100 over all creation, 101
1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, 102 whether principalities or powers – all things were created through him and for him.
1:17 He himself is before all things and all things are held together 103 in him.
1:18 He is the head of the body, the church, as well as the beginning, the firstborn 104 from among the dead, so that he himself may become first in all things. 105
[8:1] 1 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[8:2] 2 tn Grk “for the law of the Spirit of life.”
[8:2] 3 tc Most
[8:5] 5 tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.
[8:6] 6 tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.
[8:9] 7 tn Or “are not controlled by the flesh but by the Spirit.”
[8:10] 8 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 9 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 10 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 11 tc Several
[8:11] 12 tc Most
[8:12] 13 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[8:12] 14 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:13] 15 tn Grk “are about to, are certainly going to.”
[8:13] 16 sn This remark is parenthetical to Paul’s argument.
[8:14] 17 tn Grk “For as many as are being led by the Spirit of God, these are.”
[8:15] 18 tn Grk “slavery again to fear.”
[8:15] 19 tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”
[8:16] 21 tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”
[8:17] 22 tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.
[8:18] 23 tn Grk “are not worthy [to be compared].”
[8:20] 24 tn Grk “because of the one”; the referent (God) has been specified in the translation for clarity.
[8:23] 25 tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.
[8:23] 26 tn See the note on “adoption” in v. 15.
[8:25] 28 tn Or “perseverance.”
[8:26] 29 tn Or “for we do not know what we ought to pray for.”
[8:27] 30 sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).
[8:27] 31 tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.
[8:28] 32 tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
[8:29] 33 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
[8:29] 34 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[8:32] 35 tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”
[8:33] 36 sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).
[8:34] 37 tc ‡ A number of significant and early witnesses, along with several others (Ì46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA27 has the word in brackets, indicating doubt as to its authenticity.
[8:35] 38 tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).
[8:36] 39 sn A quotation from Ps 44:22.
[8:37] 40 tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
[8:37] 41 tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.
[8:38] 42 tn BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or transcendent powers (as opposed to merely human rulers). To clarify this, the adjective “heavenly” has been supplied in the translation. Some interpreters see this as a reference to fallen angels or demonic powers, and this view is reflected in some recent translations (NIV, NLT).
[8:1] 43 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[1:1] 44 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] 45 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:3] 46 tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.
[4:3] 47 tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.
[4:3] 48 tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.
[4:3] 49 tn Or “so that we may speak.”
[4:4] 51 tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.
[4:5] 52 tn Grk “walk.” The verb περιπατέω (peripatew) is a common NT idiom for one’s lifestyle, behavior, or manner of conduct (L&N 41.11).
[4:7] 53 tn See the note on “fellow slave” in 1:7.
[4:7] 54 tn Grk “all things according to me.”
[4:8] 55 tn Grk “the things concerning us.”
[4:9] 56 tn The Greek sentence continues v. 9 with the phrase “with Onesimus,” but this is awkward in English, so the verb “I sent” was inserted and a new sentence started at the beginning of v. 9 in the translation.
[4:9] 58 tn Grk “will make known to you.” This has been simplified in the translation to “will tell.”
[4:11] 59 tn Grk “those of the circumcision.” The verse as a whole is difficult to translate because it is unclear whether Paul is saying (1) that the only people working with him are Jewish converts at the time the letter is being written or previously, or (2) that Aristarchus, Mark, and Jesus Justus were the only Jewish Christians who ever worked with him. Verses 12-14 appear to indicate that Luke and Demas, who were Gentiles, were also working currently with Paul. This is the view adopted in the translation. See M. J. Harris, Colossians and Philemon (EGGNT), 207-8.
[4:12] 60 tn See the note on “fellow slave” in 1:7.
[4:12] 61 tc ‡ Strong Alexandrian testimony, along with some other witnesses, suggests that ᾿Ιησοῦ (Ihsou, “Jesus”) follows Χριστοῦ (Cristou, “Christ”; so א A B C I L 0278 33 81 365 629 1175 2464 al lat), but the evidence for the shorter reading is diverse (Ì46 D F G Ψ 075 1739 1881 Ï it sy Hier), cutting across all major texttypes. There can be little motivation for omitting the name of Jesus; hence, the shorter reading is judged to be original. NA27 has ᾿Ιησοῦ in brackets, indicating some doubts as to its authenticity.
[4:13] 63 tn Grk “pain.” This word appears only three times in the NT outside of this verse (Rev 16:10, 11; 21:4) where the translation “pain” makes sense. For the present verse it has been translated “worked hard.” See BDAG 852 s.v. πόνος 1.
[4:15] 64 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[4:15] 65 tc If the name Nympha is accented with a circumflex on the ultima (Νυμφᾶν, Numfan), then it refers to a man; if it receives an acute accent on the penult (Νύμφαν), the reference is to a woman. Scribes that considered Nympha to be a man’s name had the corresponding masculine pronoun αὐτοῦ here (autou, “his”; so D [F G] Ψ Ï), while those who saw Nympha as a woman read the feminine αὐτῆς here (auth", “her”; B 0278 6 1739[*] 1881 sa). Several
[4:15] 66 tn Grk “the church in her house.” The meaning is that Paul sends greetings to the church that meets at Nympha’s house.
[4:16] 68 tn The construction beginning with the imperative ποιήσατε ἵνα…ἀναγνωσθῇ (poihsate Jina…anagnwsqh) should be translated as “have it read” where the conjunction ἵνα functions to mark off its clause as the direct object of the imperative ποιήσατε. The content of the clause (“reading the letter”) is what Paul commands with the imperative ποιήσατε. Thus the translation “have it read” has been used here.
[4:16] 69 sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.
[4:18] 70 tn Grk “the greeting by my hand, of Paul.”
[4:18] 71 tn Or “my imprisonment.”
[4:18] 72 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.
[1:1] 73 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 74 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] 75 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] 76 tn Or “Grace to you and peace.”
[1:2] 77 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
[1:3] 78 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).
[1:4] 79 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] 80 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] 81 tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.
[1:5] 82 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] 83 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] 84 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] 85 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] 86 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] 87 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] 88 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.
[1:9] 89 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
[1:9] 90 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
[1:9] 91 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
[1:10] 92 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] 93 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.”
[1:11] 94 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
[1:12] 95 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
[1:12] 96 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”
[1:13] 97 tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).
[1:14] 98 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule
[1:15] 99 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:15] 100 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
[1:15] 101 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
[1:16] 102 tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.
[1:17] 103 tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.
[1:18] 104 tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.
[1:18] 105 tn Grk “in order that he may become in all things, himself, first.”
