Kolose 4:13

4:13 For I can testify that he has worked hard ¹  for you and for those in Laodicea and Hierapolis.

Kolose 4:15-16

4:15 Give my greetings to the brothers and sisters ²  who are in Laodicea and to Nympha and the church that meets in her ³  house. ⁴  4:16 And after ⁵  you have read this letter, have it read ⁶  to the church of Laodicea. In turn, read the letter from Laodicea ⁷  as well.

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁸  all patience and steadfastness, joyfully

Kolose 3:14

3:14 And to all these ⁹  virtues ¹⁰  add ¹¹  love, which is the perfect bond. ¹² 

[4:13]  ¹ 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]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:15]  ³ 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 mss (א A C P 075 33 81 104 326 1175 2464 bo) have αὐτῶν (autwn, “their”), perhaps because of indecisiveness on the gender of Nympha, perhaps because they included ἀδελφούς (adelfou", here translated “brothers and sisters”) as part of the referent. (Perhaps because accents were not part of the original text, scribes were particularly confused here.) The harder reading is certainly αὐτῆς, and thus Nympha should be considered a woman.

[4:15]  ⁴ 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]  ⁵ tn Grk “when.”

[4:16]  ⁶ 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]  ⁷ sn This letter is otherwise unknown, but some have suggested that it is the letter known today as Ephesians.

[1:11]  ⁸ 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.

[3:14]  ⁹ tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").

[3:14]  ¹⁰ tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”

[3:14]  ¹¹ tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”

[3:14]  ¹² tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”