Colossians 1:4

τὴν� [ἣν ἔχετε] εἰς πάντας κ.τ.λ. ἣν ἔχετε אACD*G, the versions except Pesh.; τὴν DcKL, Pesh. Chrys., as in || Ephesians 1:15. B omits altogether.

It is hard to decide whether to retain ἣν ἔχετε or to simply read τὴν ἁγάπην εἰς πάντας κ.τ.λ., and the question is complicated by Philemon 1:5 τὴν�. Perhaps on the whole B is preferable, each of the other readings being an attempt to improve the harsh grammar.

4. ἀκούσαντες, ‘for we heard.’ Prob. not temporal, but causal. Cf. Ephesians 1:15; contrast Philemon 1:5.

τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ. The article is often omitted before ἐν Χρ. Ἰησ.; cf. also Colossians 1:8. In the spoken language the absence of the article would be easily supplemented by the tone.

ἐν—here marking not the sphere, but the object of faith—centred on Christ and resting in Him, cf. Galatians 3:26. It is thus rather fuller in thought than εἰς, Colossians 2:5. Hence perhaps the curious change from ἐν to εἰς in Ephesians 1:15 if ἀγάπην is not genuine there.

καὶ τὴν�. In Ephesians 1:15 (W.H.) love is not expressly mentioned, but is regarded as part of faith.

ἀγάπην. Not found before the LXX., yet in view of the fact that it occurs with comparative frequency there (perhaps twenty times in all, of which eleven are in Cant.) it is curious that no certain occurrence of it seems to be yet found in the papyri, and but once in Philo (see Deissmann, Bible Studies, p. 199). Yet the number of words supposed to have been coined by the LXX. translators is diminishing so rapidly that it is very improbable that this will remain to them.

[ἣν ἔχετε] See notes on Textual Criticism. Apparently unique, but Philemon 1:5 is very similar.

εἰς πάντας τοὺς ἁγίους, “toward all the saints,” R.V.; cf. Philippians 4:22 and 2 Thessalonians 1:3.