KJV: Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth:
YLT: which is present to you, as also in all the world, and is bearing fruit, as also in you, from the day in which ye heard, and knew the grace of God in truth;
Darby: which are come to you, as they are in all the world, and are bearing fruit and growing, even as also among you, from the day ye heard them and knew indeed the grace of God, in truth:
ASV: which is come unto you; even as it is also in all the world bearing fruit and increasing, as it doth in you also, since the day ye heard and knew the grace of God in truth;
| τοῦ | the [one] |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| παρόντος | being present |
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Parse: Verb, Present Participle Active, Genitive Neuter Singular Root: πάρειμι Sense: to be by, be at hand, to have arrived, to be present. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| κόσμῳ | world |
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Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἐστὶν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| καρποφορούμενον | bearing fruit |
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Parse: Verb, Present Participle Middle, Nominative Neuter Singular Root: καρποφορέω Sense: to bear fruit. |
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| αὐξανόμενον | increasing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Singular Root: αὐξάνω Sense: to cause to grow, augment. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἠκούσατε | you heard |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ἐπέγνωτε | knew |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἐπιγινώσκω Sense: to become thoroughly acquainted with, to know thoroughly. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἀληθείᾳ | truth |
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Parse: Noun, Dative Feminine Singular Root: ἀλήθεια Sense: objectively. |
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Greek Commentary for Colossians 1:6
A legitimate hyperbole, for the gospel was spreading all over the Roman Empire. [source]
Periphrastic present middle indicative of the old compound καρποπορεω karpophoreō from καρποπορος karpophoros (Acts 14:17) and that from καρπος karpos and περω pherō The periphrastic present emphasizes the continuity of the process. See the active participle καρποπορουντες karpophorountes in Colossians 1:10. Increasing (αυχανομενον auxanomenon). Periphrastic present middle of αυχανω auxanō Repeated in Colossians 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). Ye heard and knew Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω epiginōskō to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics. [source]
Periphrastic present middle of αυχανω auxanō Repeated in Colossians 1:10. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). [source]
Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of επιγινωσκω epiginōskō to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics. [source]
Lit., which is present unto you. Has come and is present. Compare Luke 11:7, “are with me into bed.” [source]
Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Colossians 1:23. [source]
Lit., and is bearing fruit. The text varies. The best texts omit and. Some join ἔστι iswith the previous clause, as it is in all the world, and take bearing fruit as a parallel participle. So Rev. Others, better, join is with the participle, “even as it is bearing fruit.” This would emphasize the continuous fruitfulness of the Gospel. The middle voice of the verb, of which this is the sole instance, marks the fruitfulness of the Gospel by its own inherent power. Compare the active voice in Colossians 1:10, and see Mark 4:28, “the earth bringeth forth fruit αὐτομάτη ofherself, self-acting. For a similar use of the middle, see show, Ephesians 2:7; worketh, Galatians 5:6. [source]
Not found in Tex. Rec., nor in A.V., but added in later and better texts, and in Rev. “Not like those plants which exhaust themselves in bearing fruit. The external growth keeps pace with the reproductive energy” (Lightfoot). “It makes wood as well” (Maclaren). [source]
Reverse Greek Commentary Search for Colossians 1:6
This only in Mark. It is interesting to note that Paul in Colossians 1:6, Colossians 1:23 claims that the gospel has spread all over the world. All this was before the destruction of Jerusalem. [source]
For the phrase, compare Romans 6:22. A metaphorical statement of what is stated literally in Romans 1:11. Not equivalent to bear fruit, but to gather as a harvest. Compare John 4:36; Philemon 1:22; Colossians 1:6. Fruit is a favorite metaphor with Paul. He uses it in both a good and a bad sense. See Romans 7:4, Romans 7:5; Romans 6:22; Galatians 5:22. [source]
As the mediator or medium of thanksgiving as in Romans 7:25. For (περι peri). Concerning, about. That Or because. Either declarative or causal οτι hoti makes sense here. Your faith (η πιστις υμων hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Or because. Either declarative or causal οτι hoti makes sense here. Your faith (η πιστις υμων hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Present passive indicative of καταγγελλω kataggellō to announce See also αναγγελλω anaggellō to bring back news (John 5:15), απαγγελλω apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
True of the Roman province (Acts 10:10, Acts 10:26; Colossians 1:6; Colossians 2:1; Colossians 4:13, Colossians 4:16). The gospel spread rapidly from Ephesus. [source]
The middle voice denotes for His own glory. See on Colossians 1:6. [source]
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
“The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
“For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
Infinitive dependent, not on κωλυοντων kōluontōn but on the positive idea κελευοντων keleuontōn (implied, not expressed). Ablative case of βρωματων brōmatōn after απεχεσται apechesthai (present direct middle, to hold oneself away from). See 1 Corinthians 8-10; Romans 14; 15 for disputes about “meats offered to idols” and 1 Corinthians 1:22. for the Gnostic asceticism. Which God created (α ο τεος εκτισεν ha ho theos ektisen). First active indicative of κτιζω ktizō (Corinthians 1 Corinthians 1:16). Cf. 1 Corinthians 10:25. To be received “For reception.” Old word, only here in N.T. By them that believe and know (τοις πιστοις και επεγνωκοσι tois pistois kai epegnōkosi). Dative case, “for the believers and those who (one article unites closely) have known fully” (perfect active participle of επιγινωσκω epiginōskō), a Pauline use of the word (Colossians 1:6). [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
i.e., the truth which is present with you through the instruction of your teachers; not the truth at present under consideration. See on 2 Peter 1:9; and compare the same phrase in Colossians 1:6, rendered, is come unto you. [source]
Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
“In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Omit the. The expression in truth marks the atmosphere or element of truth in which something is said, or felt, or done. See John 17:17. In truth is equivalent to truly, really. Compare Colossians 1:6; John 17:19. [source]