Kolose 1

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NCB · Alkitab Konsensus Baru

¹Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, ²to the holy and faithful brothers in Christ in Colossae: Grace to you and peace from God our Father and the Lord Jesus Christ. ³We give thanks to the God and Father of our Lord Jesus Christ, always praying for you, ⁴having heard of your faith in Christ Jesus and the love which you have toward all the saints, ⁵because of the hope being laid up for you in the heavens, of which you heard before in the word of the truth of the gospel, ⁶which has come to you, even as also in all the world it is bearing fruit and growing, even as also in you, from the day you heard and knew the grace of God in truth; ⁷just as you learned from Epaphras our beloved fellow servant, who is a faithful servant of Christ on your behalf, ⁸who also declared to us your love in the Spirit. ⁹Because of this, we also, from the day we heard this, do not cease praying and asking for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, ¹⁰so as to walk worthily of the Lord to fully please him, bearing fruit and growing in every good work in the knowledge of God, ¹¹empowered with all power according to the might of his glory, for all endurance and patience with joy, ¹²giving thanks to the Father, who qualified you for the portion of the inheritance of the saints in the light; ¹³who delivered us out of the authority of darkness and transferred us into the kingdom of the Son of his love, ¹⁴in whom we have the redemption, the forgiveness of sins: ¹⁵who is the image of the invisible God, the firstborn of all creation; ¹⁶because in him all things were created, the things in the heavens and the things on the earth, the visible and the invisible, whether thrones or dominions or principalities or authorities; all things have been created through him and for him, ¹⁷and he is before all things, and all things in him hold together. ¹⁸And he is the head of the body, the church; who is the beginning, the firstborn from the dead, that he might come to have first place in all things; ¹⁹because in him all the fullness was pleased to dwell, ²⁰and through him to reconcile all things to himself, having made peace through the blood of his cross—through him, whether the things on the earth or the things in the heavens. ²¹And you, being once alienated and enemies in the mind in the evil works, ²²he has now reconciled in the body of his flesh through death, to present you holy and unblemished and blameless before him, ²³if indeed you continue in the faith, firmly established and steadfast, and not moved away from the hope of the gospel which you heard, which was proclaimed in all the creation under the heaven, of which I, Paul, became a servant. ²⁴Now I rejoice in my sufferings for you, and I fill up the things lacking of the afflictions of Christ in my flesh on behalf of his body, which is the church; ²⁵of which I became a servant according to the stewardship of God given to me for you, to fulfill the word of God, ²⁶the mystery hidden from the ages and from the generations, but now it has been revealed to his saints, ²⁷to whom God willed to make known what is the wealth of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; ²⁸whom we proclaim, admonishing every person and teaching every person in all wisdom, that we may present every person mature in Christ Jesus; ²⁹for which I also labor, struggling according to his working which is working in me in power.

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Hal yang disepakati oleh tradisi

Several traditions affirm that Christ's title as the 'firstborn of all creation' denotes His eternal primacy in rank and active sovereignty over the created order rather than indicating He is a created being, further agreeing that His continuous holding together of the universe demonstrates divine providence over a deistic model. Some traditions also emphasize that the church is a mystical body organically dependent upon Christ as its Head, and they read the vocabulary of being strengthened… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

The invisible thrones, dominions, principalities, and powers created by Christ constitute specific, bodiless ranks within the angelic hierarchy.
catholic: AFFIRM; orthodox: AFFIRM; anabaptist: QUALIFY
The invisible thrones, dominions, principalities, and powers refer to earthly social, political, and economic structures that are relativized by Christ's supremacy.
catholic: DENY; orthodox: DENY; anabaptist: AFFIRM
Christ's position as the sole head of the church precludes any human supreme headship, denominational hierarchies, or earthly magisterial rule over the local assembly.
catholic: DENY; baptist: AFFIRM; anabaptist: QUALIFY; restorationist: AFFIRM
The translation of believers from the power of darkness into the kingdom of the Son describes the sovereign, unconditional act of effectual calling.
reformed: AFFIRM; restorationist: DENY
The reconciliation of 'all things' through the blood of the cross refers specifically and exclusively to the elect.
catholic: DENY; orthodox: DENY; baptist: QUALIFY; adventist: DENY
The cosmic scope of Christ's reconciliation provides a scriptural foundation for ecological stewardship and restorative justice.
anglican: QUALIFY
The condition 'if indeed you continue in the faith' demonstrates that final salvation is conditional and a believer can fall from grace.
reformed: DENY; baptist: DENY; methodist: AFFIRM; restorationist: AFFIRM
The condition to continue in the faith does not imply the possibility of losing salvation, but describes the necessary evidence of true regeneration.
reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; restorationist: DENY
Believers can voluntarily unite their personal sufferings to Christ's cross to spiritually benefit the Church, thereby filling up what is lacking in His afflictions.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY
Paul's sufferings are entirely ministerial and borne for the edification of the church, adding no atoning or meritorious value to Christ's perfectly sufficient sacrifice.
catholic: QUALIFY; orthodox: QUALIFY; oriental-orthodox: QUALIFY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM
The call to fill up Christ's afflictions establishes physical suffering and martyrdom as the natural, expected mark of the true church following its nonviolent Lord.
oriental-orthodox: QUALIFY; anabaptist: AFFIRM
The mystery of 'Christ in you' denotes an inward, experiential reality of the divine presence that sanctifies the believer and empowers practical piety.
lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM; adventist: AFFIRM
The declaration that all fullness dwells in Christ means believers require no supplementary human mediators, clerical traditions, or sacramental additions.
catholic: DENY; orthodox: DENY; baptist: AFFIRM
The Christological hymn affirms classical Trinitarianism and the distinct, eternal pre-existence of the Son against modalistic theologies.
orthodox: QUALIFY; pentecostal: AFFIRM

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Catholic

In Colossians 1, Paul addresses a community facing proto-gnostic or syncretic philosophies that likely diminished Christ's supremacy by introducing angelic mediators or esoteric asceticism. Paul counters this by deploying what appears to be an early Christian hymn (verses 15-20), establishing Christ's absolute preeminence in both creation and redemption. Christ is declared the image of the invisible God, the creator of all spiritual and material realities, and the head of the Church. Paul transitions from this cosmic Christology to his own apostolic ministry, explicitly framing his physical sufferings as a necessary participation in Christ's afflictions for the sake of the Church (verse 24). Reception: The Catholic reception of Colossians 1 unites robust Eastern Christology with deeply developed Latin soteriology and ecclesiology. Verses 15-20 have been central to conciliar and patristic defenses of orthodoxy. During the Arian controversies, Eastern Fathers like Athanasius of Alexandria extensively analyzed 'firstborn of all creation' (verse 15) to demonstrate that the title signifies Christ's sovereignty and role as the principle of creation, not his status as a creature. Later, John of Damascus utilized 'image of the invisible God' (verse 15) to defend the veneration of icons, arguing that the Incarnation makes the invisible God visible in the person of the Son, thus providing the theological bedrock for Eastern Catholic and Orthodox iconography. The listing of 'thrones, or dominions, or principalities, or powers' (verse 16) became the foundational text for Catholic angelology; Pseudo-Dionysius the Areopagite structured the choirs of the angelic hierarchy based on this enumeration, a systematization later adopted and refined in the Latin West by Thomas Aquinas. Verse 24 ('fill up those things that are wanting of the sufferings of Christ') stands as a cornerstone of Catholic teaching on the Communion of Saints and redemptive suffering. To avoid the heresy that Christ's atoning sacrifice on the cross was insufficient, the tradition leans on Augustine's concept of the Totus Christus (the Whole Christ). Augustine taught that while the Head (Christ) lacks nothing in merit, the afflictions of the whole Christ are only complete when the Body (the Church) unites its trials to His. The Magisterium later formalized this theology; John Paul II highlighted verse 24 as the scriptural basis for how human suffering, when freely embraced and united to the Cross, participates directly in Christ's salvific work for the Church.

Eastern Orthodox

In its immediate context, Colossians 1 presents Paul's defense of the absolute supremacy of Jesus Christ against local syncretic philosophies that venerated angelic intermediaries. Paul establishes that Christ is the creator and sustainer of all visible and invisible realities, the head of the Church, and the sole agent of cosmic reconciliation. He concludes by presenting his own apostolic suffering as a necessary outworking of this mystery being revealed to the Gentiles. Reception: Eastern Orthodox reception of Colossians 1 is heavily shaped by the Christological controversies of the fourth century. Verse 15, describing Christ as the 'firstborn of all creation', was utilized by Arians to argue that the Son was a created being. The patristic consensus, championed by Athanasius in his Discourses Against the Arians, countered this by distinguishing between the Son's eternal, uncreated generation as the Only-begotten and His economic relation to creation as the firstborn. This establishes Him as the sovereign source and head of the created order, particularly through His incarnation. Verse 16 serves as a foundational text for Orthodox angelology; Pseudo-Dionysius the Areopagite in The Celestial Hierarchy maps the angelic orders directly from the thrones, dominions, principalities, and powers mentioned here, viewing them as distinct bodiless powers participating in divine uncreated energies. Furthermore, verse 24 is central to Orthodox ecclesiology and asceticism. John Chrysostom, in his Homilies on Colossians, insists that Paul's filling up of what is 'lacking' in Christ's afflictions does not imply any insufficiency in Christ's atoning cross, but rather affirms the profound organic unity of the Church as His Body. Because the Head suffered, the Body also suffers in historical time, participating in Christ's kenosis. Finally, the mystery of 'Christ in you, the hope of glory' in verse 27 is read as a direct testimony to theosis, wherein believers organically participate in the divine life.

Oriental Orthodox

The epistle opens with Paul's thanksgiving for the Colossians and shifts into a majestic Christological exposition (verses 15-20). In its immediate context, the chapter asserts the absolute supremacy of Christ in both the original creation and the new creation (the Church). Paul counters any localized philosophies that might subject believers to lesser spiritual powers by insisting that all things ('thrones, or dominions, or principalities') were created through Christ and consist in Him. The text specifically highlights that this cosmic creator is the very one who reconciled humanity 'in the body of his flesh through death' (verse 22), rooting ultimate spiritual reconciliation in a historical, physical event. Paul then frames his own physical sufferings as a participatory continuation of Christ's afflictions for the sake of the Church (verse 24). Reception: In the Oriental Orthodox tradition, Colossians 1 is a cornerstone of miaphysite (one incarnate nature) Christology. The unbroken grammatical continuity of verses 15 through 22 provides vital scriptural proof for the Alexandrian Fathers that the eternal Word of God and the historical Jesus are a single, undivided subject. Athanasius of Alexandria rigorously defended verse 15 ('the firstborn of all creation') against Arian misinterpretation, arguing in his 'Orations Against the Arians' that the title refers not to the Word's eternal generation, but to His economic solidarity with the created order to redeem it as its Head. Following the Council of Ephesus, Cyril of Alexandria heavily relied on this chapter to counter Nestorianism. In 'On the Unity of Christ', Cyril emphasizes that the one in whom 'all the fullness was pleased to dwell' (verse 19) is identically the subject who reconciled all things 'through the blood of his cross' (verse 20) and suffered 'in the body of his flesh through death' (verse 22). The tradition insists this rules out dividing Christ's actions into two distinct natures after the union; the Creator of the cosmos (verse 16) physically bled. Severus of Antioch frequently cited these verses in his 'Letters' to reject Chalcedonian dualism, insisting that the text attributes both transcendent, invisible creation and visible, bodily death to one single acting person—the incarnate Word.

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WEB · World English Bible

¹Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother, ²to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father and the Lord Jesus Christ. ³We give thanks to God the Father of our Lord Jesus Christ, praying always for you, ⁴having heard of your faith in Christ Jesus and of the love which you have toward all the saints, ⁵because of the hope which is laid up for you in the heavens, of which you heard before in the word of the truth of the Good News ⁶which has come to you, even as it is in all the world and is bearing fruit and growing, as it does in you also, since the day you heard and knew the grace of God in truth, ⁷even as you learned from Epaphras our beloved fellow servant, who is a faithful servant of Christ on your behalf, ⁸who also declared to us your love in the Spirit. ⁹For this cause, we also, since the day we heard this, don’t cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, ¹⁰that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work and increasing in the knowledge of God, ¹¹strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy, ¹²giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light, ¹³who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love, ¹⁴in whom we have our redemption, the forgiveness of our sins. ¹⁵He is the image of the invisible God, the firstborn of all creation. ¹⁶For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or principalities or powers. All things have been created through him and for him. ¹⁷He is before all things, and in him all things are held together. ¹⁸He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. ¹⁹For all the fullness was pleased to dwell in him, ²⁰and through him to reconcile all things to himself by him, whether things on the earth or things in the heavens, having made peace through the blood of his cross. ²¹You, being in past times alienated and enemies in your mind in your evil deeds, ²²yet now he has reconciled in the body of his flesh through death, to present you holy and without defect and blameless before him, ²³if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the Good News which you heard, which was proclaimed in all creation under heaven, of which I, Paul, was made a servant. ²⁴Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body’s sake, which is the assembly, ²⁵of which I was made a servant according to the stewardship of God which was given me toward you to fulfill the word of God, ²⁶the mystery which has been hidden for ages and generations. But now it has been revealed to his saints, ²⁷to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. ²⁸We proclaim him, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; ²⁹for which I also labor, striving according to his working, which works in me mightily.

KJV · King James Version

¹Paul, an apostle of Jesus Christ by the will of God, and Timotheus our brother, ²To the saints and faithful brethren in Christ which are at Colosse: Grace be unto you, and peace, from God our Father and the Lord Jesus Christ. ³We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, ⁴Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, ⁵For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel; ⁶Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth: ⁷As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ; ⁸Who also declared unto us your love in the Spirit. ⁹For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; ¹⁰That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; ¹¹Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness; ¹²Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: ¹³Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: ¹⁴In whom we have redemption through his blood, even the forgiveness of sins: ¹⁵Who is the image of the invisible God, the firstborn of every creature: ¹⁶For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: ¹⁷And he is before all things, and by him all things consist. ¹⁸And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. ¹⁹For it pleased the Father that in him should all fulness dwell; ²⁰And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. ²¹And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled ²²In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: ²³If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; ²⁴Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: ²⁵Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; ²⁶Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: ²⁷To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: ²⁸Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: ²⁹Whereunto I also labour, striving according to his working, which worketh in me mightily.

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Perbedaan yang mengubah makna (70)

v1 [lexical]: preposition choice for 'through/by' — “by the” (KJV, WEBSTER, DRC) vs “Jesus through” (WEB, ASV) vs “through” (YLT) vs “Jesus God's” (DARBY)
v1 [grammatical]: article vs possessive pronoun or absent modifying noun — “Timothy” (WEB, ASV, WEBSTER) vs “the” (YLT, DARBY) vs “Timotheus our” (KJV) vs “Timothy a” (DRC)
v2 [lexical]: 'saints' vs 'holy' and phrasing differences — “saints” (WEB, KJV, ASV, WEBSTER, DRC) vs “in Colossae” (YLT) vs “holy” (DARBY)
v2 [stylistic]: 'brothers' vs 'brethren' — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v3 [grammatical]: placement and phrasing for continuous prayer — “praying always” (WEB, KJV, ASV, WEBSTER, DRC) vs “praying” (YLT) vs “continually when” (DARBY)
v4 [grammatical]: participle vs subordinate clause for having heard — “having” (WEB, ASV, YLT, DARBY) vs “Since we heard of” (KJV, WEBSTER) vs “Hearing” (DRC)
v4 [grammatical]: preposition indicating direction of love — “which ye have to” (KJV, WEBSTER) vs “you toward” (WEB) vs “toward” (ASV) vs “that is” (YLT) vs “towards” (DARBY) vs “you towards” (DRC)
v5 [lexical]: causal conjunction or preposition — “because of” (WEB, ASV, YLT) vs “For” (KJV, WEBSTER, DRC) vs “on account of” (DARBY)
v5 [stylistic]: relative pronoun choice — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “that” (YLT, DRC)
v5 [lexical]: (vv 5, 23) translation of euangelion — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
v6 [lexical]: verbs expressing arrival or presence — “is come unto” (KJV, ASV, DRC) vs “has to” (WEB) vs “present to” (YLT) vs “are to” (DARBY) vs “to” (WEBSTER)
v6 [grammatical]: presence of 'also' and pronoun differences — “it is” (WEB, KJV, WEBSTER) vs “also” (ASV, YLT, DRC) vs “they are” (DARBY)
v6 [grammatical]: finite verb vs participle for bearing fruit — “and bringeth forth” (KJV, WEBSTER, DRC) vs “is bearing” (WEB, YLT) vs “bearing” (ASV) vs “are bearing” (DARBY)
v6 [lexical]: 'since' vs 'from' for time reference — “since” (KJV, WEBSTER, DRC) vs “also” (WEB, ASV) vs “from” (YLT, DARBY)
v6 [grammatical]: pronoun choice and phrasing — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “in which” (YLT)
v7 [lexical]: preposition choice for learning — “from” (WEB, YLT, DARBY, WEBSTER) vs “of” (KJV, ASV, DRC)
v7 [lexical]: translation of agapetou syndoulou — “dear fellowservant” (KJV, WEBSTER) vs “beloved” (ASV, YLT) vs “beloved fellow servant” (WEB) vs “beloved fellow-bondman” (DARBY) vs “most beloved fellow servant” (DRC)
v7 [lexical]: translation of diakonos — “minister” (KJV, ASV, DARBY, WEBSTER, DRC) vs “servant” (WEB) vs “ministrant” (YLT)
v8 [lexical]: verbs for declaring or manifesting — “to” (WEB, WEBSTER) vs “declared unto” (KJV, ASV) vs “did declare to” (YLT) vs “manifested to” (DARBY) vs “hath manifested to” (DRC)
v9 [lexical]: connective phrase for reason — “For this cause” (WEB, KJV, ASV, WEBSTER) vs “Because of” (YLT) vs “reason” (DARBY) vs “Therefore” (DRC)
v9 [lexical]: preposition choice for time — “since” (WEB, KJV, ASV, WEBSTER) vs “from” (YLT, DARBY, DRC)
v9 [lexical]: verb phrasing and synonyms for praying and requesting — “to pray” (KJV, WEBSTER) vs “praying and making requests” (WEB) vs “and make request” (ASV) vs “praying” (YLT) vs “praying and asking” (DARBY) vs “not” (DRC)
v9 [grammatical]: auxiliary verb and pronoun inclusion — “may” (ASV, YLT, DARBY, WEBSTER) vs “you may” (WEB, DRC) vs “ye might” (KJV)
v10 [textual]: underlying text difference between Lord and God — “the Lord unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER) vs “to please him in” (WEB) vs “God in” (DRC)
v10 [lexical]: verbs for increasing or growing — “increasing in” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT) vs “growing by” (DARBY)
v11 [lexical]: translation of kratos — “power” (WEB, ASV, DARBY) vs “might” (KJV, WEBSTER, DRC) vs “being made mighty” (YLT)
v11 [lexical]: translation of hypomonen — “patience” (KJV, ASV, WEBSTER, DRC) vs “endurance” (WEB, YLT, DARBY)
v11 [lexical]: translation of makrothymian — “longsuffering” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “perseverance” (WEB)
v11 [stylistic]: 'joy' vs 'joyfulness' — “joy” (WEB, ASV, YLT, DARBY, DRC) vs “joyfulness” (KJV, WEBSTER)
v12 [lexical]: preposition choice — “to” (WEB, YLT, DARBY, WEBSTER) vs “unto” (KJV, ASV) vs “to God” (DRC)
v12 [grammatical]: relative pronoun and auxiliary verb — “who” (WEB, ASV, WEBSTER, DRC) vs “which hath made” (KJV) vs “who did make” (YLT) vs “who has” (DARBY)
v12 [lexical]: translation of kleros — “inheritance” (WEB, KJV, ASV, YLT, WEBSTER) vs “portion” (DARBY) vs “lot” (DRC)
v13 [lexical]: preposition choice from/out of — “from” (KJV, DARBY, WEBSTER, DRC) vs “out of” (WEB, ASV, YLT)
v13 [lexical]: translation of exousias — “power” (WEB, KJV, ASV, WEBSTER, DRC) vs “authority” (YLT, DARBY)
v13 [interpretive]: rendering of the genitive 'of his love' vs 'his dear/beloved' — “the” (WEB, ASV, YLT, DARBY, DRC) vs “his dear” (KJV) vs “beloved” (WEBSTER)
v14 [lexical]: translation of aphesin — “forgiveness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “remission” (DRC)
v15 [grammatical]: relative vs personal pronoun — “Who” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “He” (WEB)
v15 [interpretive]: 'all creation' vs 'every creature' — “all creation” (WEB, ASV, YLT, DARBY) vs “every creature” (KJV, WEBSTER, DRC)
v16 [lexical]: preposition and conjunction phrasing for creation in him — “For by” (WEB, KJV, WEBSTER) vs “in” (ASV, DRC) vs “because in” (YLT) vs “because” (DARBY)
v16 [grammatical]: singular vs plural for heaven — “the heavens” (WEB, ASV, YLT, DARBY) vs “heaven” (KJV, WEBSTER, DRC)
v16 [grammatical]: (vv 16, 20) preposition and phrasing for 'on the earth' — “on the” (WEB) vs “that are in” (KJV) vs “upon the” (ASV) vs “those upon the” (YLT) vs “the things upon the” (DARBY) vs “upon” (WEBSTER) vs “on” (DRC)
v16 [lexical]: translation of kyriotetes — “or dominions or” (WEB, KJV, ASV, WEBSTER) vs “whether lordships whether” (YLT) vs “lordships” (DARBY) vs “dominations” (DRC)
v16 [lexical]: translation of exousiai — “or powers” (WEB, KJV, ASV, WEBSTER, DRC) vs “whether authorities” (YLT) vs “authorities” (DARBY)
v16 [grammatical]: verb tense and preposition — “were created by” (KJV, WEBSTER, DRC) vs “have been through” (WEB, ASV) vs “through” (YLT) vs “have been” (DARBY)
v16 [lexical]: preposition choice (for/unto/in) — “for” (WEB, KJV, YLT, DARBY, WEBSTER) vs “unto” (ASV) vs “in” (DRC)
v17 [lexical]: translation of synesteken — “consist” (KJV, ASV, WEBSTER, DRC) vs “are held together” (WEB) vs “in him have consisted” (YLT) vs “subsist together by him” (DARBY)
v18 [lexical]: (vv 18, 24) translation of ekklesia — “church” (KJV, ASV, WEBSTER, DRC) vs “assembly” (WEB, YLT, DARBY)
v18 [lexical]: preposition choice (from/out of/among) — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT) vs “among” (DARBY)
v20 [grammatical]: conjunctions for listing things — “or” (WEB, KJV, ASV, WEBSTER) vs “whether the” (YLT) vs “the” (DARBY) vs “and the” (DRC)
v21 [lexical]: phrasing for past alienation — “being in past times” (WEB) vs “that were sometime” (KJV) vs “being in time past” (ASV) vs “once being” (YLT) vs “who once” (DARBY) vs “formerly” (WEBSTER) vs “whereas you some time” (DRC)
v22 [lexical]: translation of amomous — “unblamable” (DARBY, WEBSTER) vs “without defect” (WEB) vs “unblameable” (KJV) vs “without blemish” (ASV) vs “unblemished” (YLT) vs “unspotted” (DRC)
v22 [lexical]: phrasing for unblamable in his sight — “blameless before him” (WEB, DRC) vs “unreproveable in his sight” (KJV) vs “before him” (ASV) vs “unblameable before himself” (YLT) vs “irreproachable before it” (DARBY) vs “unreprovable” (WEBSTER)
v23 [lexical]: translation of thethemeliomenoi — “grounded” (WEB, KJV, ASV, WEBSTER, DRC) vs “being founded” (YLT) vs “founded” (DARBY)
v23 [lexical]: translation of hedraioi — “settled” (KJV, YLT, WEBSTER, DRC) vs “steadfast” (WEB) vs “stedfast” (ASV) vs “firm” (DARBY)
v23 [stylistic]: (vv 23, 25) 'of which' vs 'whereof' — “of which” (WEB, YLT, DARBY, WEBSTER) vs “whereof” (KJV, ASV, DRC)
v23 [lexical]: (vv 23, 25) verb phrasing for becoming a minister — “am made a minister” (KJV, WEBSTER, DRC) vs “was servant” (WEB) vs “was” (ASV) vs “ministrant” (YLT) vs “became” (DARBY)
v24 [lexical]: prepositional phrasing (for you / for your sake) — “you” (KJV, YLT, DARBY, WEBSTER, DRC) vs “your sake” (WEB, ASV)
v24 [lexical]: translation of husteremata — “that which is behind” (KJV, DARBY, WEBSTER) vs “on my part lacking” (WEB, ASV) vs “the things lacking” (YLT) vs “those things are wanting” (DRC)
v24 [lexical]: translation of thlipseon — “afflictions” (WEB, KJV, ASV, WEBSTER) vs “tribulations” (YLT, DARBY) vs “sufferings” (DRC)
v24 [grammatical]: phrasing for 'body's sake' — “body’s sake” (WEB, KJV, ASV, WEBSTER) vs “body” (YLT, DARBY, DRC)
v25 [lexical]: translation of oikonomian — “dispensation” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “stewardship” (WEB)
v25 [grammatical]: relative pronoun and tense — “which is” (KJV, DARBY, WEBSTER, DRC) vs “was” (WEB, ASV) vs “that was” (YLT)
v26 [lexical]: mystery vs secret — “mystery which hath” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “secret that” (YLT)
v26 [lexical]: phrasing for 'hidden from' — “hid from” (KJV, WEBSTER) vs “hidden” (DARBY, DRC) vs “hidden for” (WEB) vs “for” (ASV) vs “the” (YLT)
v26 [grammatical]: verb choice and tense for being manifested — “is made manifest” (KJV, WEBSTER) vs “it has been revealed” (WEB) vs “hath it been manifested” (ASV) vs “was manifested” (YLT) vs “been” (DARBY) vs “manifested” (DRC)
v27 [lexical]: translation of thelo (would / pleased to) — “would” (KJV, DARBY, WEBSTER, DRC) vs “was pleased to” (WEB, ASV) vs “did will to” (YLT)
v27 [lexical]: translation of ethnon — “Gentiles” (WEB, KJV, ASV, WEBSTER, DRC) vs “nations” (YLT, DARBY)
v28 [lexical]: verbs for preaching and admonishing — “preach warning” (KJV, WEBSTER) vs “proclaim him admonishing” (WEB) vs “proclaim admonishing” (ASV) vs “proclaim” (YLT) vs “announce admonishing” (DARBY) vs “admonishing” (DRC)
v29 [grammatical]: phrasing of relative clause — “which worketh” (KJV, ASV, WEBSTER) vs “works” (WEB, DARBY) vs “that is working” (YLT) vs “he” (DRC)
v29 [lexical]: translation of en dynamei (mightily / in power) — “mightily” (WEB, KJV, ASV, WEBSTER) vs “in power” (YLT, DARBY, DRC)

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Teks sumber. Greek (TAGNT, public-domain critical text). The provided Greek text is a mixed/eclectic edition, largely following a critical text foundation but exhibiting several notable Byzantine / Textus Receptus readings (such as expansions in verses 2 and 14).

Nama-nama ilahi: Theos (God), Kyrios (Lord).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

Historical-critical exegesis views Colossians 1 as exhibiting standard Greco-Roman epistolary conventions—superscription, thanksgiving, and intercessory prayer—but heavily modified by liturgical material. The dense grammatical structure of verses 9–20, often forming a single continuous sentence in the Greek text, signals a shift in style from the undisputed Pauline epistles. Central to the chapter is the 'Christ Hymn' (verses 15–20), widely regarded by scholars as a pre-existing piece of early Christian poetry or liturgy incorporated by the author. The hymn is structurally divided into two stanzas: verses 15–17, detailing Christ's role in the original creation by drawing heavily on Jewish personified Wisdom traditions (where Wisdom is the 'image' and firstborn of God), and verses 18–20, focusing on the new creation and cosmic reconciliation. The reference to visible and invisible powers (verse 16) addresses the local syncretic environment of the Lycus Valley. In verses 24–29, the author reflects on the apostolic ministry; the cryptic phrase about filling up what is lacking in Christ's afflictions (verse 24) is predominantly read against the backdrop of Jewish apocalypticism, referring to a quota of 'messianic woes' that must be endured by the community before the eschaton.

Jewish interpretation

As a New Testament epistle, Colossians 1 is not part of the Jewish biblical canon (Tanakh) and holds no scriptural authority in Judaism. When modern Jewish historians and scholars of early Christianity examine this text, they read it as a historical document reflecting the development of early high Christology within a first-century Jewish sectarian context. Scholars note that the famous 'Christ hymn' (verses 15-20) heavily appropriates Hellenistic Jewish traditions concerning personified Wisdom (Hokhmah) and the divine Word (Logos). Just as Jewish Wisdom literature (e.g., Proverbs 8) and philosophers like Philo of Alexandria described Wisdom/Logos as the first of God's works and the mediating agent of creation, this chapter applies those cosmological functions directly to Jesus, designating him the 'image of the invisible God' and the 'firstborn of all creation' (v. 15). Furthermore, the concept of a hidden 'mystery' (v. 26, Greek: mysterion; Hebrew/Aramaic: raz) parallels apocalyptic Jewish literature found at Qumran, where God reveals hidden cosmic plans to the elect.

Latter-day Saint

Paul writes to the Colossians to counter emerging false teachings by elevating the absolute supremacy and all-sufficiency of Jesus Christ. He opens by celebrating their faith and praying for their spiritual growth, before moving into a profound Christological hymn. Paul details Christ's preeminence as the Creator of the universe, the head of the Church, and the sole Reconciler of all things through the blood of His cross. He concludes by emphasizing his own apostolic stewardship, which is to suffer for the Church and to reveal the mystery of Christ among the Gentiles so that every person may be presented perfect in Him.

Jehovah's Witnesses

In its immediate setting, the tradition reads Paul's letter to the Colossians as establishing Christ's proper place in God's universal arrangement. Paul writes to confirm the congregation's faith, expressing gratitude for their love and endurance. He emphasizes that Christ is the very first creation of God, the agent through whom everything else was subsequently made, and the head of the congregation. Paul also explains his own ministry to declare the 'sacred secret' (mystery) that was previously hidden but is now revealed to the holy ones.

Pilihan terjemahan yang dibuat NCB (31)

v1: through — Accurately reflects the preposition dia with the genitive without paraphrasing as 'by'.
v1: Timothy our — Adopts standard English convention for the bounded article while reflecting the fraternal relationship.
v2: holy — Translates hagiois as an adjective grouping naturally with faithful brothers under a single definite article.
v2: God our Father and the Lord Jesus Christ — Preserves the longer reading found in the source-language text provided.
v3: the God and Father — Preserves the single definite article uniting God and Father in the source text.
v5: being laid up — Preserves the present passive participle structure of apokeimenen.
v6: bearing fruit and growing — Preserves the present participial forms and the exact repetition found later in verse 10.
v6: even as also — Preserves the correlative kathos kai repetition establishing the comparative refrain.
v7: servant — Translates diakonos consistently alongside syndoulou (fellow servant) to maintain thematic servant vocabulary.
v8: your love — Employs standard English possessive while reflecting the bounded genitive structure encapsulating the pronoun.
v9: praying and asking — Preserves the synonymous present participles expanding the action of continuous prayer.
v10: to fully please him — Eliminates the archaic preposition 'unto' while translating eis pasan areskeian into contemporary English.
v11: empowered with all power — Some traditions read this as an expectation of supernatural enablement; this phrasing preserves the cognate figura etymologica.
v11: for all endurance — Eliminates the archaic preposition 'unto' while accurately translating the directionality of eis.
v13: transferred us — Acknowledges the dispute over whether this implies a sovereign effectual calling by accurately rendering metestesen without traditional theological bias.
v13: the Son of his love — Preserves the literal genitive expression rather than flattening it to an adjective.
v15: all creation — Several traditions affirm Christ's title denotes His eternal primacy over the created order rather than Him being a created being.
v16: authorities — Acknowledges the dispute over whether these are earthly structures or specific bodiless angelic ranks by using a term applicable to both realms.
v16: for him — Replaces the archaic 'unto' while maintaining the directionality and purpose indicated by the preposition eis.
v17: hold together — Several traditions agree that His continuous holding together of the universe demonstrates divine providence over a deistic model.
v18: church — Some traditions emphasize that the church is a mystical body organically dependent upon Christ, precluding human supreme headship.
v19: all the fullness — Honors the definite article pattern, acknowledging the dispute over whether the indwelling of all fullness means believers require no supplementary human mediators.
v20: reconcile all things — Acknowledges the dispute over whether this refers exclusively to the elect or implies a cosmic scope providing scriptural foundation for restorative justice.
v21: in the mind in the evil works — Preserves the repeated definite articles stressing the distinct locus of hostility.
v23: if indeed you continue — Disputed among traditions over whether this warns believers can lose final salvation or if it describes the necessary evidence of true regeneration.
v23: in all the creation — Preserves the definite article preceding 'creation' linking it directly with the prepositional phrase.
v24: fill up the things lacking — Disputed among traditions dividing those who view this as voluntarily uniting personal sufferings to benefit the Church from those maintaining sufferings are exclusively ministerial.
v26: mystery hidden — Preserves the article-noun-article-participle structure without inserting a supplementary relative pronoun.
v27: Christ in you — Acknowledges the dispute over whether this phrase denotes an inward experiential reality of divine presence or a corporate presence among the Gentiles.
v28: person — Employs a genuinely contemporary, dignified English rendering for anthropon, fulfilling the register mandate.
v29: which is working — Preserves the present middle/passive participle energoumenen as an active ongoing process rather than a simple present finite verb.

Batasan yang perlu diketahui

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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