Translating a{gio" in Col 1,2 and Eph 1,1(*) Col 1,2 (toi'" ejn Kolossai'" aJgivoi" kai; pistoi'" ajdelfoi'") and Eph 1,1 (toi'" agioi" toi'" ou\sin [ejn ∆Efevsw/] kai; pistoi'") present problems of translation and jv interpretation. For many, the Greek is simply unclear in Ephesians. The purpose of this study is to demonstrate that the Greek in both passages is clear and that sound translations of both are possible (1). The main issue is how to translate a{gio" and pistov" in these passages. * ** In keeping with its usage in other letters attributed to Paul, translators usually render a{gio" and its various forms as a noun, “saint(s)” (see Rom 1,7; 1 Cor 1,2; 2 Cor 1,1; Phil 1,1; 1 Thess 1,1 and Gal 1,2) (2), while translating pisto" as an adjective, “faithful”. Scholars have assumed that both passages v in these disputed letters should be read as if Paul did indeed write them. This is particularly noteworthy since persons who do not assume Pauline authorship in one or both letters (3) and those who do (4) make this same assumption without question. Those who do not affirm Pauline authorship should have sought the various ways the passages could be translated and those who do should have asked if Paul has used the term as he does normally. Neither has done so. In actuality, both a{gio" and pistov" are adjectives. Moule recognized this and translated Col 1,2 by rendering a{gio" as “dedicated”; pistov", “loyal” (5). This is preferable since it consistently translates both adjectives as adjectives, correctly seeing these words as descriptions of the brothers. I agree with Moule with regard to Colossians and I believe the same applies to the passage in Ephesians: the best and most sensible way to translate the two words would be as adjectives. That would provide the following reading (or something similar): “to those [in Ephesus] who are holy and faithful”. These renderings are best for at least four reasons. First and foremost, they are grammatically sound. In Col 1,2, the definite article, the noun and the (*) For St. Mary’s C. M. E. Church, Elberton, GA. (1) For the purposes of this study, I shall set aside the question of whether or not en Epheso is original or an addition to Eph 1,1. (2) In these passages from undisputed letters of Paul, “saints” is probably the best rendering of the Greek and its meaning within these contexts; however, the authorship of Ephesians is disputed and one should not take for granted that such a translation in Ephesians is correct, regardless of the author. (3) E.g., A.T. LINCOLN – A.J.M. WEDDERBURN, The Theology of the Later Pauline Letters (NTT; Cambridge 1993) 83-86. (4) E.g., F.F. BRUCE, The Epistles to the Colossians, Philemon, and to the Ephesians (NICNT; Grand Rapids 1984) 229-33. (5) C.F.D. MOULE, The Epistles to the Colossians and to Philemon (CGTC; Cambridge UK) 45-46. Best has attempted to find a similar balance and consistency by translating a{gio" and pistov" as nouns in Eph 1,1, “saints” and “believers” (E. BEST, Ephesians. A Shorter Commentary [Edinburgh, UK 2003] 1-6).