We: the question is whether or not this plural is genuine. Is it an “epistolary” plural, that is, a conventional way of referring to the writer himself, without consciously including others, or is it a real plural? Some (for example, Die Bibel im heutigen Deutsch) take it as singular. In the light of (1) the singulars that occur (1.23, 24-27, 29; 2.1-5; 4.3b-4; 4.7-9, 10, 18), and (2) the deliberate switch from the plural to singular (1.28, 29; 4.3a, 3b), it seems probable that the plurals are real (1.3-8, 9-14, 28; 4.3a, 8b) and Paul intends to associate with himself not only Timothy (who is named in 1.1), but also the others of his immediate group. (The inclusive first person plurals, as in 1.13-14, fall into another category.)

Always is taken by most commentators and translations to modify we give thanks; some, however (see Traduction œcuménique de la Bible), take it to modify we pray.

In a number of languages, it is almost obligatory to indicate the reason for thanks being given. This means that in the first clause of verse 3, it may be important to say “we always give thanks to God because of you” or “… because of who you are.”

Since the expression of thanks implies words, it must be expressed in some languages as direct discourse, for example, “we always say to God, We thank you.”

To God, the Father of our Lord Jesus Christ: some important manuscripts have “to the God and Father of our Lord Jesus Christ” (as in Rom 15.6, 1 Cor 15.24, 2 Cor 1.3, Eph 3.1, etc.), but very few [for example, King James Version (King James Version) Moffatt] follow such a reading.

Though the relationship of the Lord Jesus Christ to the Father is biologically different from what exists in purely human relations, this is a figurative expression which occurs so frequently in the Scriptures and is so important in the entire structure of Christian thought that it needs to be preserved in a more or less literal form. The apposition God, the Father of our Lord Jesus Christ must, of course, be expressed in some languages as a type of attributive by a relative clause, for example, “God who is the father of our Lord Jesus Christ.”

In a number of languages, one cannot speak of “our Lord,” for individuals do not, in a sense, possess their Lord; rather, they obey him or are his followers. In some instances, our Lord must be rendered as “the chief over us,” or even “the one who commands us,” or “the Lord to whom we are obedient.”

The name Jesus Christ should be taken as more or less equivalent to a proper name. It is perfectly possible in a footnote to indicate the meaning of Jesus as it is related to the OT name of Joshua, but the significance of the name can best be indicated by referring to Matt 1.21. Some translators have always wanted to translate Christ as “the Messiah,” or “the anointed one,” or “the one specially designated by God,” but all of these designations become unusually heavy, and though useful as background information, are not recommended for inclusion within a text.

The clause when we pray for you refers not merely to a particular event but a whole succession of events and therefore is better rendered in a number of languages as “whenever we pray for you.”

In a number of languages, it is important with a verb “to pray” to indicate clearly to whom prayer is directed, and therefore it may be necessary to say “whenever we pray to God for you,” or “whenever we mention you in our prayers to God.”

Since prayer inevitably suggests some kind of verbal form, it may be necessary to render this as direct discourse, for example, “whenever we say to God, May you be good to the Christians in Colossae.”

Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on Paul’s Letter to the Colossians. (UBS Handbook Series). New York: UBS, 1977. For this and other handbooks for translators see here .