Kolose 1:5

1:5 Your faith and love have arisen ¹  from the hope laid up ²  for you in heaven, which you have heard about in the message of truth, the gospel ³ 

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ⁴  without shifting ⁵  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.

Kolose 1:27

1:27 God wanted to make known to them the glorious ⁶  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Kolose 1:1

Salutation

1:1 From Paul, ⁷  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Titus 1:1

Salutation

1:1 From Paul, ⁸  a slave ⁹  of God and apostle of Jesus Christ, to further the faith ¹⁰  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

[1:5]  ¹ 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]  ² tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ³ 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.

[1:23]  ⁴ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁵ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:27]  ⁶ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[1:1]  ⁷ 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]  ⁸ 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]  ⁹ tn Traditionally, “servant” or “bondservant.” 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]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁰ tn Grk “for the faith,” possibly, “in accordance with the faith.”