KJV: We give thanks to God and the Father of our Lord Jesus Christ, praying always for you,
YLT: We give thanks to the God and Father of our Lord Jesus Christ, always praying for you,
Darby: We give thanks to the God and Father of our Lord Jesus Christ continually when praying for you,
ASV: We give thanks to God the Father of our Lord Jesus Christ, praying always for you,
| Εὐχαριστοῦμεν | We give thanks |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
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| τῷ | to the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Πατρὶ | [and] Father |
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Parse: Noun, Dative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| πάντοτε | continually |
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Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
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| προσευχόμενοι | praying |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: προσεύχομαι Sense: to offer prayers, to pray. |
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Greek Commentary for Colossians 1:3
Correct text without και kai (and) as in Colossians 3:17, though usually “the God and Father of our Lord Jesus Christ” (2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; 1 Peter 1:3; Revelation 1:6). In Colossians 1:2 we have the only instance in the opening benediction of an epistle when the name of “Jesus Christ” is not joined with “God our Father.” [source]
Amphibolous position between ευχαριστουμεν eucharistoumen (we give thanks) and προσευχομενοι proseuchomenoi (praying). Can go with either. [source]
Some of the best texts omit and. So Rev. The form with and is the more common. Compare Colossians 3:17. [source]
Rather connect always with we give thanks, and render we give thanks for you always, praying, or in our prayers. According to the Greek order, praying for you (as Rev. and A.V.), would make for you unduly emphatic. [source]
Reverse Greek Commentary Search for Colossians 1:3
Singular as in Romans 1:8; Philemon 1:3; Philemon 1:4, but plural in 1 Thessalonians 1:2; Colossians 1:3. The grounds of Paul‘s thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, παντοτε pantote) concerning (περι peri around) the Corinthians to override the specific causes of irritation. [source]
Verbal of ευλογεω eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος eulogēmenos points to an isolated act or acts, ευλογητος eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν eucharistoumen (Colossians 1:3) Paul here uses ευλογητος eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν estin (is), though either εστω estō (imperative) or ειη eiē (optative as wish) will make sense. [source]
Και Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω eulogeō the same word, antecedent action to the doxology (ευλογητος eulogētos). With So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
See note on Romans 8:24. It is not clear whether this phrase is to be linked with ευχα ιστουμεν eucha istoumen at the beginning of Colossians 1:3 or (more likely) with την αγαπην tēn agapēn just before. Note also here πιστις pistis (faith), αγαπη agapē (love), ελπις elpis (hope), though not grouped together so sharply as in 1 Corinthians 13:13. Here hope is objective, the goal ahead. [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philemon 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3. [source]
No other δυναμις dunamis (power) like this (Colossians 1:3). [source]