The Meaning of Colossians 3:10 Explained

Colossians 3:10

KJV: And have put on the new man, which is renewed in knowledge after the image of him that created him:

YLT: and having put on the new, which is renewed in regard to knowledge, after the image of Him who did create him;

Darby: and having put on the new, renewed into full knowledge according to the image of him that has created him;

ASV: and have put on the new man, that is being renewed unto knowledge after the image of him that created him:

KJV Reverse Interlinear

And  have put on  the new  [man], which  is renewed  in  knowledge  after  the image of him  that created  him: 

What does Colossians 3:10 Mean?

Study Notes

created
.
new man
The new man is the regenerate man as distinguished from the old man (See Scofield " Romans 6:6 ") and is a new man as having become a partaker of the divine nature and life 2 Peter 1:4 ; Colossians 3:3 ; Colossians 3:4 and in no sense the old man made over, or improved; 2 Corinthians 5:17 ; Galatians 6:15 ; Ephesians 2:10 ; Colossians 3:10 . The new man is Christ, "formed" in the believer; Galatians 2:20 ; Galatians 4:19 ; Colossians 1:27 ; 1 John 4:12 .
righteousness (See Scofield " Romans 10:10 ") .

Verse Meaning

The "new self" is who the Christian is after his or her union with Christ. One writer argued that "the new man" refers to the church, the body of Christ. [1] But this is a minority view. Colossians 3:10 describes the process of individual sanctification. "True knowledge" (epignosis) is full knowledge of God and His will. Sanctification results in increasing likeness to Christ. Only by sanctification can people attain to the full image of God and Christ that God created them to bear ( Genesis 1:26-28).

Context Summary

Col 3:1-11 - Seeking The "things That Are Above"
Let us repeat the glorious truth, which was doubtless the heart of Paul's teaching, that our old nature has been nailed in Christ to the Cross, and laid in the grave; and that our real self, the second Adam, has entered the new world of resurrection. We belong to the world on the threshold of which Jesus said, "Touch me not, for I am not yet ascended." We must guard against the defiling touch of the world, of sin, and of the old self-life. We stand between two worlds, each solicits us: let us yield to the influences that pull us upward, and not to those that anchor us to this sinful and vain world. Our eternal blessedness has begun, let us walk in it.
In Christ we profess to have put off the old man, i.e., the habits of our former life, Colossians 3:9; now let us actually do so, in the power of the Holy Spirit. We profess to have put on the risen Christ, Colossians 3:10; now let us don the attire and habits of the new man. Too many Christians resemble Lazarus, quickened from his death-sleep, but still arrayed in grave-clothes. Too few array themselves in the radiant beauty of the risen Lord, which is the common heritage of all who believe in Him, whatever their rank or nationality. [source]

Chapter Summary: Col 3

1  He shows where we should seek Christ
5  He exhorts to holiness;
10  to put off the old self, and put on Christ;
12  exhorting to charity, humility,
18  and other duties

Greek Commentary for Colossians 3:10

And have put on [και ενδυσαμενοι]
First aorist middle participle (in causal sense as before) of ενδυνω — endunō old and common verb (Latin induo, English endue) for putting on a garment. Used of putting on Christ (Galatians 3:27; Romans 13:14). [source]
The new man [τον νεον]
“The new (young as opposed to old παλαιον — palaion) man” (though αντρωπον — anthrōpon is not here expressed, but understood from the preceding phrase). In Ephesians 4:24 Paul has ενδυσασται τον καινον — endusasthai ton kainon (fresh as opposed to worn out) αντρωπον — anthrōpon Which is being renewed (τον ανακαινουμενον — ton anakainoumenon). Present passive articular participle of ανακαινοω — anakainoō Paul apparently coined this word on the analogy of ανανεομαι — ananeomai Ανακαινιζω — Anakainizō already existed (Hebrews 6:6). Paul also uses ανακαινωσις — anakainōsis (Romans 12:2; Titus 3:5) found nowhere before him. By this word Paul adds the meaning of καινος — kainos to that of νεος — neos just before. It is a continual refreshment (καινος — kainos) of the new (νεος — neos young) man in Christ Jesus. Unto knowledge “Unto full (additional) knowledge,” one of the keywords in this Epistle. After the image (κατ εικονα — kat' eikona). An allusion to Genesis 1:26, Genesis 1:28. The restoration of the image of God in us is gradual and progressive (2 Corinthians 3:18), but will be complete in the final result (Romans 8:29; 1 John 3:2). [source]
Which is being renewed [τον ανακαινουμενον]
Present passive articular participle of ανακαινοω — anakainoō Paul apparently coined this word on the analogy of ανανεομαι — ananeomai Ανακαινιζω — Anakainizō already existed (Hebrews 6:6). Paul also uses ανακαινωσις — anakainōsis (Romans 12:2; Titus 3:5) found nowhere before him. By this word Paul adds the meaning of καινος — kainos to that of νεος — neos just before. It is a continual refreshment (καινος — kainos) of the new (νεος — neos young) man in Christ Jesus. [source]
Unto knowledge [εις επιγνωσιν]
“Unto full (additional) knowledge,” one of the keywords in this Epistle. After the image (κατ εικονα — kat' eikona). An allusion to Genesis 1:26, Genesis 1:28. The restoration of the image of God in us is gradual and progressive (2 Corinthians 3:18), but will be complete in the final result (Romans 8:29; 1 John 3:2). [source]
After the image [κατ εικονα]
An allusion to Genesis 1:26, Genesis 1:28. The restoration of the image of God in us is gradual and progressive (2 Corinthians 3:18), but will be complete in the final result (Romans 8:29; 1 John 3:2). [source]
New [νέον]
See on Matthew 26:29. Compare Ephesians 5:24. [source]
Is renewed [ἀνακαινούμενον]
Rev., better, giving the force of the present participle, is being renewed: in process of continuous renewal. The word καινός newwhich enters into the composition of the verb, gives the idea of quality. Compare 2 Corinthians 4:16, and the contrast in Ephesians 4:22. [source]
In knowledge [εἰς ἐπίγνωσιν]
Rev., correctly, unto knowledge, the end to which the renewal tended. Compare Ephesians 4:13. [source]
After the image []
Construe with renewed. Compare Ephesians 4:24, and see Genesis 1:26, Genesis 1:27. [source]

Reverse Greek Commentary Search for Colossians 3:10

Matthew 26:29 New [καινὸν]
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Romans 7:22 The inward man [τὸν ἔσω ἄνθρωπον]
The rational and moral I, the essence of the man which is conscious of itself as an ethical personality. Not to be confounded with the new man (Ephesians 4:24; Colossians 3:10). It is substantially the same with the mind (Romans 7:23). [source]
Romans 3:20 Knowledge [ἐπίγνωσις]
Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Romans 3:20 Be justified [δικαιωθήσεται]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER-
A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER-
-DIVIDER-
In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER-
-DIVIDER-
Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER-
-DIVIDER-
Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER-
-DIVIDER-
To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER-
-DIVIDER-
2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER-
-DIVIDER-
A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER-
-DIVIDER-
The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER-
-DIVIDER-
Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]

1 Corinthians 5:7 A new lump [νεον πυραμα]
Make a fresh start as a new community with the contamination removed. Νεος — Neos is the root for νεανισκος — neaniskos a young man, not yet old So new wine Καινος — Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι — azumoi). Without (α — a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις — kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω — thuō old verb to sacrifice. Euphony of consonants, τ — th to τ — t because of τη — ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα — pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Galatians 4:28 As Isaac was [κατὰ Ἱσαὰκ]
Lit. after the manner of Isaac. See Romans 9:7-9, and, for this use of κατὰ , 1 Peter 1:15; Ephesians 4:24; Colossians 3:10. [source]
Galatians 3:27 (You) put on Christ [Χριστὸν ἐνεδύσασθε]
The phrase only here and Romans 13:14. The figurative use of the verb occurs only once in the Gospels, Luke 24:49, but often in Paul, 1 Corinthians 15:53; Ephesians 4:24; Colossians 3:10, Colossians 3:12, etc. Chrysostom (Hom. xiii. on Ephesians) remarks, “We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship.” In lxx quite often in the figurative sense, as Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 6:41; Job 8:22; Job 29:14; Psalm 108:1-13:18. Similarly in class., Plato, Rep. 620, of Thersites putting on the form of a monkey: Xen. Cyr. ii. 1,13, of insinuating one's self into the minds of hearers. So the Lat. induere: Cicero, De Off. iii. 10,43, to assume the part of a judge: Tac. Ann. xvi. 28, to take on the part of a traitor or enemy. To put on Christ implies making his character, feelings and works our own. Thus Chrysostom: “If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature.” And again: “He who is clothed appears to be that with which he is clothed.” [source]
Ephesians 4:23 That ye be renewed [ανανεουσται]
Present passive infinitive (epexegetical, like αποτεσται — apothesthai of αλητεια εν τωι Ιησου — alētheia en tōi Iēsou) and to be compared with ανακαινουμενον — anakainoumenon in Colossians 3:10. It is an old verb, ανανεοω — ananeoō to make new (young) again; though only here in N.T. [source]
Ephesians 4:24 Put on [ενδυσασται]
First aorist middle infinitive of ενδυω — enduō (νω — ̇nō), for which see note on Colossians 3:10. [source]
Ephesians 4:24 The new man [τον καινον αντρωπον]
“The brand-new (see note on Ephesians 2:15) man,” though τον νεον — ton neon in Colossians 3:10. After God (κατα τεον — kata theon). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Romans 8:29). [source]
Colossians 1:15 The image [εικων]
In predicate and no article. On εικων — eikōn see 2 Corinthians 4:4; 2 Corinthians 3:18; Romans 8:29; Colossians 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (John 17:5) and is now (Philemon 2:5-11; Hebrews 1:3). [source]
Colossians 3:12 Put on therefore [ενδυσαστε ουν]
First aorist middle imperative of ενδυνω — endunō (Colossians 3:10). He explains and applies (ουν — oun therefore) the figure of “the new man” as “the new garment.” [source]
Titus 3:5 Renewing [ἀνακαινώσεως]
Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ἀνακαινοῦν torenew, 2 Corinthians 4:16; Colossians 3:10: ἀνακαίνωσις renewing Romans 12:2. Ἁνακαινίζειν torenew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bathso that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ ; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification. [source]
Hebrews 6:6 To renew them again [πὰλιν ἀνακαινίζειν]
The verb N.T.o Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. [source]
Hebrews 12:24 The mediator of the new covenant [διαθήκης νέας μεσίτῃ]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
Hebrews 6:6 It is impossible to renew them again [αδυνατον παλιν ανακαινιζειν]
The αδυνατον — adunaton (impossible) comes first in Hebrews 6:4 without εστιν — estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον — adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω — anakainizō (late verb, ανα καινος — ana class="normal greek">ανακαινοω — kainos here only in the N.T., but αδυνατον — anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις — adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας — anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω — tous … ανα — parapesontas) of και παραδειγματιζοντας — anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω — ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα — kai paradeigmatizontas). Present active participle of δειγματισαι — paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
Revelation 3:18 Do not appear [μὴ φανερωθῇ]
Rev., more literally, be not made manifest. See on John 21:1. Stripping and exposure is a frequent method of putting to open shame. See 2 Samuel 10:4; Isaiah 20:4; Isaiah 47:2-3; Ezekiel 16:37. Compare also Matthew 22:11-13; Colossians 3:10-14. [source]
Revelation 13:14 An image to the beast [εἰκόνα τῷ θηρίῳ]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER-
-DIVIDER-
The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER-
-DIVIDER-
The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER-
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[source]

What do the individual words in Colossians 3:10 mean?

and having put on the new the [one] being renewed in knowledge according to [the] image of the [One] having created him
καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ’ εἰκόνα τοῦ κτίσαντος αὐτόν

ἐνδυσάμενοι  having  put  on 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: ἐνδύω  
Sense: to sink into (clothing), put on, clothe one’s self.
νέον  new 
Parse: Adjective, Accusative Masculine Singular
Root: νέος  
Sense: recently born, young, youthful.
τὸν  the  [one] 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀνακαινούμενον  being  renewed 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular
Root: ἀνακαινόω  
Sense: to cause to grow up, new, to make new.
ἐπίγνωσιν  knowledge 
Parse: Noun, Accusative Feminine Singular
Root: ἐπίγνωσις  
Sense: precise and correct knowledge.
κατ’  according  to 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
εἰκόνα  [the]  image 
Parse: Noun, Accusative Feminine Singular
Root: εἰκών  
Sense: an image, figure, likeness.
τοῦ  of  the  [One] 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κτίσαντος  having  created 
Parse: Verb, Aorist Participle Active, Genitive Masculine Singular
Root: κτίζω  
Sense: to make habitable, to people, a place, region, island.