Kolose 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ¹ 

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²  whether things on earth or things in heaven.

Kolose 1:19

1:19 For God ³  was pleased to have all his ⁴  fullness dwell ⁵  in the Son ⁶ 

Kolose 2:14

2:14 He has destroyed ⁷  what was against us, a certificate of indebtedness ⁸  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Kolose 1:22

1:22 but now he has reconciled you ⁹  by his physical body through death to present you holy, without blemish, and blameless before him –

Kolose 1:14

1:14 in whom we have redemption, ¹⁰  the forgiveness of sins.

Kolose 2:13

2:13 And even though you were dead in your ¹¹  transgressions and in the uncircumcision of your flesh, he nevertheless ¹²  made you alive with him, having forgiven all your transgressions.

Kolose 3:12

Exhortation to Unity and Love

3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, ¹³  kindness, humility, gentleness, and patience,

Kolose 3:24-25

3:24 because you know that you will receive your ¹⁴  inheritance ¹⁵  from the Lord as the reward. Serve ¹⁶  the Lord Christ. 3:25 For the one who does wrong will be repaid for his wrong, ¹⁷  and there are no exceptions. ¹⁸ 

Kolose 1:12

1:12 giving thanks to the Father who has qualified you to share ¹⁹  in the saints’ ²⁰  inheritance in the light.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ²¹  from among the dead, so that he himself may become first in all things. ²² 

Kolose 1:26

1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Kolose 2:7

2:7 rooted ²³  and built up in him and firm ²⁴  in your ²⁵  faith just as you were taught, and overflowing with thankfulness.

Kolose 2:11

2:11 In him you also were circumcised – not, however, ²⁶  with a circumcision performed by human hands, but by the removal ²⁷  of the fleshly body, ²⁸  that is, ²⁹  through the circumcision done by Christ.

Kolose 2:15

2:15 Disarming ³⁰  the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross. ³¹ 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Kolose 3:4

3:4 When Christ (who is your ³²  life) appears, then you too will be revealed in glory with him.

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³³  whether principalities or powers – all things were created through him and for him.

[1:13]  ¹ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:20]  ² tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:19]  ³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[2:14]  ⁷ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ⁸ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[1:22]  ⁹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:14]  ¹⁰ 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.

[2:13]  ¹¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹² tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[3:12]  ¹³ tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.

[3:24]  ¹⁴ tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”

[3:24]  ¹⁵ tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.

[3:24]  ¹⁶ tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many mss – D¹ Ψ 075 Ï – but the best ms evidence is against its inclusion). (2) With the imperative, one might expect ὡς τῷ κυρίῳ (Jw" tw kuriw), as for example in Eph 6:7. In favor of the imperative: (1) an imperative resumes the ἐργάζεσθε (ergazesqe) in v. 23a and forms a chiasm with it; (2) an imperative makes more sense of the γάρ (gar) in v. 25a; (3) an imperative relates equally well to the preceding statement; (4) a parallel can be found in Rom 12:11 which uses an imperatival participle δουλεύοντες (douleuonte") with the dative τῷ κυρίῳ. For an elaboration of these points see M. J. Harris, Colossians and Philemon (EGGNT), 185-86.

[3:25]  ¹⁷ tn Grk “that which he did wrong.”

[3:25]  sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.

[3:25]  ¹⁸ tn The Greek word used here is προσωπολημψία (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.

[1:12]  ¹⁹ 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]  ²⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:18]  ²¹ 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]  ²² tn Grk “in order that he may become in all things, himself, first.”

[2:7]  ²³ tn Or “having been rooted.”

[2:7]  ²⁴ sn The three participles rooted, built up, and firm belong together and reflect three different metaphors. The first participle “rooted” (perfect tense) indicates a settled condition on the part of the Colossian believers and refers to horticulture. The second participle “built up” (present passive) comes from the world of architecture. The third participle “firm [established]” (present passive) comes from the law courts. With these three metaphors (as well as the following comment on thankfulness) Paul explains what he means when he commands them to continue to live their lives in Christ. The use of the passive probably reflects God’s activity among them. It was he who had rooted them, had been building them up, and had established them in the faith (cf. 1 Cor 3:5-15 for the use of mixed metaphors).

[2:7]  ²⁵ tn The Greek text has the article τῇ (th), not the possessive pronoun ὑμῶν (Jumwn), but the article often functions as a possessive pronoun and was translated as such here (ExSyn 215).

[2:11]  ²⁶ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ²⁷ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ²⁸ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ²⁹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:15]  ³⁰ tn See BDAG 100 s.v. ἀπεκδύομαι 2.

[2:15]  ³¹ tn The antecedent of the Greek pronoun αὐτῷ (autw) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tw staurw) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrhsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph – the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).

[3:4]  ³² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[1:16]  ³³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.