Colossians 1

brothers
Though some translations retain the older English plural, “brethren,” the translation “brothers” here remains perfectly accurate to the Greek text (ἀδελφοῖς; adelphois) and is more natural to modern readers. This language describes the close familial union which all believers have with one another as children of God.

bearing fruit and multiplying
In this verse, the phrase καρποφοροῦντες καὶ αὐξανόμενον (karpophorountes kai auxanomenon) is translated as “bearing fruit and multiplying,” reflecting the language of “Be fruitful and multiply” from the Old Testament (esp. Gen 1:26–28). Paul uses these words intentionally because they are the best Greek words to represent that original Hebrew command. This fits with one of Paul’s emphases in Colossians that God is the Creator of both creation (original context of “be fruitful and multiply”) and new creation (as God has created new hearts in those who believe). Paul rejoices here that the gospel itself has been bearing fruit and multiplying as God, through this message, makes those who believe in Christ into new creations in Him (cf. 2 Cor 5:17; Gal 6:15).

fellow slave
“Fellow slave” translates σύνδουλος (syndoulos), in which the familiar term δοῦλος (doulos; “slave”) appears. Here, Paul calls Epaphras both a “fellow slave” and a “faithful servant.” Distinctly translating δοῦλος (doulos; “slave”) and διάκονος (diakonos; “servant”) gives each their most accurate sense in English and helps the reader to distinguish the terms and note their specific contributions in Paul’s thought. The designation as a “slave” emphasizes Epaphras’ position or status in relation to God, while “servant” emphasizes his work, ministry, or service for God and the saints.

who
This phrase continues Paul’s thought from verse 7, rather than beginning a new statement. “Who also informed” represents the Greek construction ὁ καὶ δηλώσας (ho kai dēlōsas), as the article and participle work together to function like a relative pronoun. This translation accurately conveys the idea into English and also avoids using both “and” and “also” where καὶ (kai) only appears once. Paul is pointing out that Epaphras not only taught the Colossians the gospel, but continued to minister to them by bringing news of them to Paul who would send this letter as a result.

full knowledge
“Full knowledge” translates the Greek word ἐπίγνωσις (epignōsis), which Is the word for “knowledge” (γνῶσις; gnōsis) with the added prefix ἐπί- (epi-). In Greek, prefixes are often added to intensify the existing word, so in this case, it is translated not just as “knowledge” but as “full knowledge” to bring out the sense of the added prefix. Because Paul is concerned that believers be filled with the knowledge of Christ, the force of the added prefix likely does not emphasize the quality of knowledge (as in “real knowledge”) but rather the quantity of knowledge (“full knowledge”). This is especially important to emphasize in light of the beginnings of Gnostic thought which was prominent at the time Paul wrote to the Colossians. While it was popular in the culture to seek various means of acquiring fuller knowledge, Paul enforces that full knowledge is found in Christ Himself and nothing may be added to Him men must come to the full knowledge of God only through Him (cf. v. 15; John 1:18; 14:9; Heb 1:3).

may walk
This is translated as “may walk” rather than “will walk” because in Greek it is not an indicative verb, but an infinitive (περιπατῆσαι; paripatēsai; lit. “to walk”). Infinitives are often used to indicate purpose or result, and here, Paul expects that the result of their being filled with full knowledge would be a worthy walk. Thus, he prays that they would be filled, “in order to walk,” or as translated here, “so that you may walk.” This accurately portrays the purpose of the infinitive here without confusing it with an indicative verbal form.

bearing fruit…multiplying
Refer to the discussion on verse 6 above. Paul prays here that just as the gospel was “bearing fruit and multiplying,” the Colossians themselves will honor God by “bearing fruit” (good works) and “multiplying” (in the full knowledge of God).

full knowledge
Refer to the discussion on verse 9 above.

Son of His love
Most translations have “beloved Son” but there is a specific Greek phrase for that: ὁ υἱός μου ὁ ἀγαπητός (ho huios mou ho agapētos; cf. 2 Pet 1:17). Here, rather than simply using an adjective for “beloved” (ἀγαπητός; agapētos), the construction is stronger, specifically emphasizing the love itself which God has for His Son. Thus, the phrase, “the son of His love” (τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ; tou huiou tēs agapēs autou) more powerfully expresses the surpassing value placed on Christ in this section.

Verses 15–20 are a poem structured as a chiasm, with the center and main point of the chiasm being verses 17–18. Creation is in the first half of the poem (vv. 15–17) and the Church is in the second half (v. 18a). In essence, Christ is supreme over creation and the Church—creation and new creation—and so He really is all in all (v. 18b).

And He is
The opening of this sentence is very emphatic in Greek. This translation represents the exact word order in the original (καὶ αὐτός ἐστιν; kai autos estin). Paul is stating very clearly here that not only is Christ the very image of God and the Creator, He Himself is also the head of the church. This gives believers all the more reason to cling fully and only to Him for their salvation and knowledge of God. Paul’s emphatic wording here points directly at Christ Himself as the subject in full view.

the head
This is translated “the head” rather than just “head” to bring out the use of the article (usually “the”) in Greek (ἡ κεφαλὴ; hē kephalē). Paul is emphatic here that Christ is not merely a head of the church, or simply qualified to have such a title, but is truly the head of the church and there is no other.

For in Him
The opening of this sentence is emphatic in Greek. This translation represents the exact word order in the original (ὅτι ἐν αὐτῷ; hoti en autō), as Paul again places “Him” very near the front to emphasize Christ once again. It is in Him wherein the fullness of God dwells. Keeping this at the front of the translation as well helps the reader to see this emphasis more clearly.

fullness of God
The phrase “the fullness of God” represents the Greek construction τὸ πλήρωμα (to plērōma). The specification “of God” is not in the Greek as the italics communicate. This is implied however, and stated in greater clarity in 2:9. The way Paul phrases this in Greek indicates that “the fullness” is the subject of the sentence, credited as being “pleased to dwell” in Christ. Thus, if people are looking to understand the fullness of God, they must look no further than Christ Himself, in whom that fullness was pleased to dwell. By saying it this way, Paul takes the possibly abstract and nebulous concept of “the fullness of God” and personalizes it by explaining that it exists in the person of Christ.

and I fill up
“And I fill up” literally translates καὶ ἀνταναπληρῶ (kai antanaplērō), as Paul adds another main verb in this sentence to emphasize the importance of this action. He pictures two main actions in this verse, “I rejoice” and “I fill up.” Both of these are connected to his ministry (v. 23). He tells the Colossians that this ministry is a joy to him, not merely a burdensome obligation, and that it is his privilege to suffer in the same manner as Christ Himself, being afflicted for His sake and the sake of the church. Paul does not mean to say here that Christ’s afflictions were insufficient (he has been enforcing the full sufficiency of Christ alone throughout), but to show that Christ’s enemies were not satisfied in afflicting Him, but seek to continue afflicting Him by afflicting His ministers. Paul is glad to share in these afflictions because they prove that he is truly in Christ and working effectively for Him.

Him
Paul regularly puts great emphasis on Christ Himself by placing Him as near or at the beginning of sentences (e.g., vv. 14–20). Here again, the Greek relative pronoun ὃν (hon) comes as the first word in the sentence. Thus, it is translated here as the first word to bring out the emphasis that it is Him whom Paul and likeminded ministers proclaim above all else.