KJV: For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding;
YLT: Because of this, we also, from the day in which we heard, do not cease praying for you, and asking that ye may be filled with the full knowledge of His will in all wisdom and spiritual understanding,
Darby: For this reason we also, from the day we heard of your faith and love, do not cease praying and asking for you, to the end that ye may be filled with the full knowledge of his will, in all wisdom and spiritual understanding,
ASV: For this cause we also, since the day we heard it , do not cease to pray and make request for you, that ye may be filled with the knowledge of his will in all spiritual wisdom and understanding,
| Διὰ | Because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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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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| ἠκούσαμεν | we heard |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| παυόμεθα | cease |
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Parse: Verb, Present Indicative Middle, 1st Person Plural Root: παύω Sense: to make to cease or desist. |
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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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| αἰτούμενοι | asking |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: αἰτέω Sense: to ask, beg, call for, crave, desire, require. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| πληρωθῆτε | you may be filled with |
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Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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| ἐπίγνωσιν | knowledge |
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Parse: Noun, Accusative Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| σοφίᾳ | wisdom |
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Parse: Noun, Dative Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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| συνέσει | understanding |
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Parse: Noun, Dative Feminine Singular Root: σύνεσις Sense: a running together, a flowing together with. |
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| πνευματικῇ | spiritual |
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Parse: Adjective, Dative Feminine Singular Root: πνευματικός Sense: relating to the human spirit, or rational soul, as part of the man which is akin to God and serves as his instrument or organ. |
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Greek Commentary for Colossians 1:9
First aorist (effective) passive subjunctive of πληροω plēroō to fill full. [source]
The accusative case is retained with this passive verb. Επιγνωσις Epignōsis is a Koiné{[28928]}š word (Polybius, Plutarch, etc.) for additional Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
Both πασει pasei (all) and πνευματικηι pneumatikēi (spiritual) are to be taken with both σοπιαι sophiāi and συνεσει sunesei In Ephesians 1:8 Paul uses προνησει phronēsei (from πρην phrēn intellect) rather than συνεσει sunesei (grasp, from συνιημι suniēmi to send together). Συνεσις Sunesis is the faculty of deciding in particular cases while σοπια sophia gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one‘s intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death. [source]
Marking the reciprocal feeling of Paul and Timothy with that of the Colossians. [source]
The words occur together in Mark 11:24. The former is general, the latter special. Rev. make request is better than desire. The A.V. renders indiscriminately ask and desire. Rev. alters desire to ask. Desire in the sense of ask occurs in Shakespeare and Spenser. [source]
See on Romans 3:20; see on Philemon 1:6. Full knowledge. See Romans 1:21, Romans 1:28; 1 Corinthians 13:12, where Paul contrasts γινώσκειν toknow γνῶσις knowledgewith ἐπιγινώσκειν toknow fully, ἐπίγνωσις fullknowledge. Here appropriate to the knowledge of God in Christ as the perfection of knowledge. [source]
Rev., better, applies spiritual to both - spiritual wisdom and understanding. The kindred adjectives σοφός wiseand συνετός prudentoccur together, Matthew 11:25; Luke 10:21. For σοφία wisdomsee on Romans 11:33, and on wise, James 3:13. For σύνεσις understandingsee on Mark 12:33, and see on prudent, Matthew 11:25. The distinction is between general and special. Understanding is the critical apprehension of particulars growing out of wisdom, which apprehension is practically applied by φρόνησις prudencesee on Luke 1:17; see on Ephesians 1:8. Spiritual is emphatic, as contrasted with the vain philosophy of false teachers. [source]
Reverse Greek Commentary Search for Colossians 1:9
See on the kindred noun φρόνησις wisdom Luke 1:17. Mostly in the New Testament of practical wisdom, prudence; thus distinguished from σοφία which is mental excellence in its highest and fullest sense; and from σύνεσις intelligencewhich is combinative wisdom; wisdom in its critical applications. See Colossians 1:9, and compare Ephesians 1:8. [source]
The two words are often found together, as Exodus 31:3; Deuteronomy 4:6; Colossians 1:9. Compare σοφοὶ καὶ συνετοί wiseand prudent, Matthew 11:25. For the distinction, see, as to σοφία wisdomon Romans 11:33; as to σύνεσις prudenceon Mark 12:33; Luke 2:47. Wisdom is the more general; mental excellence in its highest and fullest sense. Prudence is the special application of wisdom; its critical adjustment to particular cases. [source]
For wisdom, see on Romans 11:33. For prudence, on Luke 1:17. The latter is an attribute or result of wisdom, concerned with its practical applications. Both words refer here to men, not to God: the wisdom and prudence with which He abundantly endows His followers. Compare Colossians 1:9. All wisdom is, properly, every kind of wisdom. [source]
Just like Colossians 1:14 with παραπτωματων paraptōmatōn (trespasses) in place of αμαρτιων hamartiōn (sins) and with the addition of δια του αιματος αυτου dia tou haimatos autou (through his blood) as in Colossians 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money See note on Colossians 1:9. [source]
Singular present middle, while in Colossians 1:9 Paul uses the plural (literary, or including Timothy), ου παυομετα ou pauometha f0). [source]
In Colossians 1:9 ινα hina is preceded by αιτουμενοι aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense This use of the volitive optative with ινα hina after a primary tense is rare, but not unknown in ancient Greek. A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. In the knowledge of him In the full knowledge of Christ as in Colossians. [source]
This Epistle will be read in public. My understanding in the mystery of Christ (την συνεσιν μου εν τωι μυστηριωι του Χριστου tēn sunesin mou en tōi mustēriōi tou Christou). My “comprehension” (συνεσιν sunesin Colossians 1:9; Colossians 2:2). Every sermon reveals the preacher‘s grasp of “the mystery of Christ.” If he has no insight into Christ, he has no call to preach. [source]
Wrong. Ἑπίγνωσις is the full knowledge, as Colossians 1:9(note). Rev., that they may know. [source]
The phrase only here and 2 Timothy 3:7. Ἑπίγνωσις is a favorite Pauline word. See on Romans 3:20; see on Colossians 1:9; see on 1 Timothy 2:4; see on 1 Timothy 4:3. It signifies advanced or full knowledge. The difference between the simple γνῶσις and the compound word is illustrated in Romans 1:21, Romans 1:28, and 1 Corinthians 13:12. In N.T. always of the knowledge of things ethical or divine, and never ascribed to God. For ἀλήθεια truthsee on sound doctrine, 1 Timothy 1:10. It appears 14 times in the Pastorals, and always without a defining genitive. So, often in Paul, but several times with a defining genitive, as truth of God, of Christ, of the gospel. The logical relation in the writer's mind between salvation and the knowledge of the truth is not quite clear. Knowledge of the truth may be regarded as the means of salvation, or it may be the ideal goal of the whole saving work. See 1 Corinthians 13:12; Philemon 3:8; John 17:3. The latter is more in accord with the general drift of teaching in these Epistles. [source]
More correctly, for the Lord shall give. For σύνεσιν understandingsee on Mark 12:33; see on Luke 2:47; see on Colossians 1:9. [source]
“Comprehension” (from συνιημι suniēmi to send together, to grasp). See note on Colossians 1:9; note on Colossians 2:2. This is a blessed promise that calls for application. [source]