KJV: For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
YLT: For I wish you to know how great a conflict I have for you and those in Laodicea, and as many as have not seen my face in the flesh,
Darby: For I would have you know what combat I have for you, and those in Laodicea, and as many as have not seen my face in flesh;
ASV: For I would have you know how greatly I strive for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
| Θέλω | I want |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: θέλω Sense: to will, have in mind, intend. |
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| εἰδέναι | to know |
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Parse: Verb, Perfect Infinitive Active Root: οἶδα Sense: to see. |
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| ἡλίκον | how great |
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Parse: Adjective, Accusative Masculine Singular Root: ἡλίκος Sense: as old as, as tall as. |
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| ἀγῶνα | a struggle |
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Parse: Noun, Accusative Masculine Singular Root: ἀγών Sense: an assembly,. |
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| ἔχω | I am having |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| Λαοδικείᾳ | Laodicea |
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Parse: Noun, Dative Feminine Singular Root: Λαοδίκεια Sense: a city of Phrygia, situated on the river Lycus not far from Colosse. |
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| ὅσοι | as many as |
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Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| ἑόρακαν | have seen |
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Parse: Verb, Perfect Indicative Active, 3rd Person Plural Root: εἶδον Sense: to see with the eyes. |
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| πρόσωπόν | face |
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Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| σαρκί | [the] flesh |
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Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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Greek Commentary for Colossians 2:1
Literally, “how great a contest I am having.” The old adjectival relative ηλικος hēlikos (like Latin quantus) is used for age or size in N.T. only here and James 3:5 (twice, how great, how small). It is an inward contest of anxiety like the μεριμνα merimna for all the churches (2 Corinthians 11:28). Αγωνα Agōna carries on the metaphor of αγωνιζομενος agōnizomenos in Colossians 1:29. [source]
Supply υπερ huper as with υπερ υμων huper humōn Paul‘s concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14. For as many as have not seen my face The phrase undoubtedly includes Hierapolis (Colossians 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul‘s face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οσοι hosoi is not expressed and it would be τουτων toutōn after υπερ huper The form εορακαν heorakan (perfect active indicative of οραω horaō instead of the usual εωρακασιν heōrakasin has two peculiarities ο o in Paul‘s Epistles (1 Corinthians 9:1) instead of ω ō (see note on John 1:18 for εωρακεν heōraken) and αν ̇an by analogy in place of ασιν ̇asin which short form is common in the papyri. See note on Luke 9:36 εωρακαν heōrakan f0). [source]
υπερ huper as with υπερ υμων huper humōn Paul‘s concern extended beyond Colossae to Laodicea (Colossians 4:16) and to Hierapolis (Colossians 4:13), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in Revelation 3:14. [source]
The phrase undoubtedly includes Hierapolis (Colossians 4:13), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul‘s face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to οσοι hosoi is not expressed and it would be τουτων toutōn after υπερ huper The form εορακαν heorakan (perfect active indicative of οραω horaō instead of the usual εωρακασιν heōrakasin has two peculiarities ο o in Paul‘s Epistles (1 Corinthians 9:1) instead of ω ō (see note on John 1:18 for εωρακεν heōraken) and αν ̇an by analogy in place of ασιν ̇asin which short form is common in the papyri. See note on Luke 9:36 εωρακαν heōrakan f0). [source]
Paul's more usual form of expression is, I would not have you to be ignorant. See on Romans 1:13. [source]
Rev., how greatly I strive. Ἡλίκον whatgreat, only here and James 3:5. Conflict, continuing the metaphor of Colossians 1:29. Here of inward conflict, anxiety, prayer, as Colossians 4:12. [source]
See on Revelation 3:14. [source]
Including all who come under the same category as the Colossians and Laodicaeans. Hence equivalent to all who, like yourselves, have not seen, etc. See, for a similar usage, Acts 4:6; Revelation 18:17. Indicating that the Colossians and Laodicaeans were both personally unknown to Paul. [source]
Reverse Greek Commentary Search for Colossians 2:1
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
In Mark alone. An old Greek word. The negative form αχειροποιητον acheiropoiēton here occurs elsewhere only in 2 Corinthians 5:1; Colossians 2:11. In Hebrews 9:11 the negative ου ou is used with the positive form. It is possible that a real λογιον logion of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds Mark 14:59 (not in Matthew). “And not even so did their witness agree together,” repeating the point of Mark 14:57. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: “He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new.” But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in John 2:19, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time. [source]
It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
Comparative of ισχυρος ischuros followed by the ablative.Come upon him and overcome him (επελτων νικησηι αυτον epelthōn nikēsēi auton). Second aorist active participle of επερχομαι eperchomai and first aorist active subjunctive of νικαω nikaō Aorist tense here because a single onset while in Luke 11:22 the guarding (πυλασσηι phulassēi present active subjunctive) is continuous.His whole armour An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει eph' hēi epepoithei). Second past perfect active of πειτω peithō to persuade. The second perfect πεποιτα pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
An old and common word for all the soldier‘s outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it “his harness.” In the N.T. only here and Ephesians 6:11, Ephesians 6:13 where the items are given.Wherein he trusted (επ ηι επεποιτει eph' hēi epepoithei). Second past perfect active of πειτω peithō to persuade. The second perfect πεποιτα pepoitha is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious.His spoils It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In Colossians 2:15 Christ is pictured as triumphing openly over the powers of evil by the Cross. [source]
Originally the act of eating (Colossians 2:16), but often of that which is eaten. A parallel is found in the vulgar phrase, a thing is good or poor eating. The word is always used by Paul in its original sense. [source]
These and the succeeding words are the Evangelist's, not the Baptist's. The word fullness ( πλήρωμα ) is found here only in John, but frequently occurs in the writings of Paul, whose use of it in Ephesians and Colossians illustrates the sense in John; these being Asiatic churches which fell, later, within the sphere of John's influence. The word is akin to πλήρης , full (John 1:14), and to πληροῦν , to fill or complete; and means that which is complete in itself, plenitude, entire number or quantity. Thus the crew of a ship is called πλήρωμα , its complement. Aristophanes (“Wasps,” 660), “ τούτων πλήρωμα , the sum-total of these, is nearly two thousand talents.” Herodotus (iii., 22) says that the full term of man's life among the Persians is eighty years; and Aristotle (“Polities,” iv., 4) refers to Socrates as saying that the eight classes, representing different industries in the state, constitute the pleroma of the state (see Plato, “Republic,” 371). In Ephesians 1:23, Paul says that the church is the pleroma of Christ: i.e., the plenitude of the divine graces in Christ is communicated to the Church as His body, making all the body, supplied and knit together through the joints and bands, to increase with the increase of God (Colossians 2:19; compare Ephesians 4:16). Similarly he prays (Ephesians 3:19) that the brethren may be filled unto all the pleroma of God: i.e., that they may be filled with the fullness which God imparts. More closely related to John's use of the term here are Colossians 1:19, “It pleased the Father that in Him (Christ) should all the fullness ( τὸ πλήρωμα , note the article) dwell;” and Colossians 2:9, Colossians 2:10, “In Him dwelleth all the pleroma of the Godhead bodily (i.e., corporally, becoming incarnate ), and in Him ye are fulfilled ( πεπληρωμένοι ).” This declares that the whole aggregate of the divine powers and graces appeared in the incarnate Word, and corresponds with John's statement that “the Word became flesh and tabernacled among men, full of grace and truth;” while “ye are fulfilled ” answers to John's “of His fullness we all received.” Hence John's meaning here is that Christians receive from the divine completeness whatever each requires for the perfection of his character and for the accomplishment of his work (compare John 15:15; John 17:22). [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
So the best MSS., “true food.” See note on John 4:32 for βρωσις brōsis as equal to βρωμα brōma (a thing eaten). Drink indeed Correct text, “true drink.” For ποσις posis see Romans 14:17; Colossians 2:16 (only N.T. examples). [source]
See John 4:27 for this compound particle Imperfect active of ουδεις παρρησιαι laleō “was speaking,” picturing the whispering or secret talk (no man openly, εν oudeis parrēsiāi). Best MSS. do not have παρρησιαι en here with εν parrēsiāi (locative or instrumental case of manner) as in John 7:26; John 10:24; John 11:54, but παρρησιαι en genuine in John 7:4; Colossians 2:15. This adverbial use of δια τον ποβον των Ιουδαιων parrēsiāi is common enough (Mark 8:37). For fear of the Jews (dia ton phobon tōn Ioudaiōn). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in John 19:38; John 20:19. [source]
Thou hast fallen into iniquity as into fetters. The word σύνδεσμον denotes a close, firm bond ( σύν , together)It is used of the bond of Christian peace (Ephesians 4:3); of the close compacting of the church represented as a body (Colossians 2:19); and of love as the bond of perfectness (Colossians 3:14:). See Isaiah 58:6. [source]
Forgiveness of sins under the figure of the erasure of hand-writing. The word is used thus in Psalm 51:1. (Sept. 50), Psalm 51:1; Isaiah 43:25. Also at Colossians 2:14. In classical Greek the verb is opposed to ἐγγράφειν , to enter a name. So Aristophanes: “They do things not to be borne, entering ( ἐγγράφοντες ) some of us, and others, erasing ( ἐξαλείφοντες ) up and down, twice or thrice” (“Peace,” 1180). More especially with reference to an item in an account. [source]
The correct text (Aleph A B) has this verb συνεβιβασαν sunebibasan (from συνβιβαζω sunbibazō to put together) instead of προεβιβασαν proebibasan (from προβιβαζω probibazō to put forward). It is a graphic word, causal of βαινω bainō to go, and occurs in Acts 16:10; Colossians 2:19; Ephesians 4:16. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. [source]
Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians 4:10; Colossians 2:16). Was Luke a proselyte because he notes the Jewish feasts as here and in Acts 27:9 ? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1 Corinthians 16:8). He was hoping now to reach Jerusalem by Pentecost (Acts 20:16) as he did. We do not know the precise year, possibly a.d. 56 or 57. [source]
In sheep‘s clothing just as Jesus had foretold. The outcome fully justified Paul‘s apprehensions as we see in Colossians, Ephesians, I and II Timothy, Revelation. False philosophy, immorality, asceticism will lead some astray (Colossians 2:8, Colossians 2:18; Ephesians 4:14; Ephesians 5:6). John will picture “antichrists” who went out from us because they were not of us (1 Jo John 2:18.). There is a false optimism that is complacently blind as well as a despondent pessimism that gives up the fight. [source]
Old word from δοκεω dokeō to give an opinion. It is used of public decrees of rulers (Luke 2:1; Acts 17:7), of the requirements of the Mosaic law (Colossians 2:14), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (Acts 15:22, Acts 15:27, Acts 15:32). Which had been ordained (τα κεκριμενα ta kekrimena). Perfect passive articular participle of κρινω krinō to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. For to keep This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise. [source]
Condition of third class A neat turning of the tables on the distinguished audience about Paul‘s Jerusalem reputation before his conversion. After the straitest sect (την ακριβεστατην αιρεσιν tēn akribestatēn hairesin). This is a true superlative (not elative) and one of the three (also αγιωτατος hagiōtatos Judges 1:20, τιμιωτατος timiōtatos Revelation 18:12; Revelation 21:11) superlatives in τατος ̇tatos in the N.T. (Robertson, Grammar, pp. 279f., 670), though common enough in the lxx and the papyri. αιρεσιν Hairesin (choosing) is properly used here with Pharisees (Josephus, Life, 38). Religion From τρησκευω thrēskeuō and this from τρησκος thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
From τρησκευω thrēskeuō and this from τρησκος thrēskos (James 1:26), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan‘s Vocabulary) for reverent worship, not mere external ritual. In N.T. only here, James 1:26.; Colossians 2:18. I lived a Pharisee (εζησα Παρισαιος ezēsa Pharisaios). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians 1:14; Philemon 3:5.). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect. [source]
Definitely turn to God in conduct as well as in mind. That your sins may be blotted out (προς το εχαλιπτηναι υμων τας αμαρτιας pros to exaliphthēnai humōn tas hamartias). Articular infinitive (first aorist passive of εχαλειπω exaleiphō to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Colossians 2:14) with the accusative of general reference and with προς pros and the accusative to express purpose. That so Final particle with αν an and the aorist active subjunctive ελτωσιν elthōsin (come) and not “when” as the Authorized Version has it. Some editors put this clause in Acts 3:20 (Westcott and Hort, for instance). Seasons of refreshing (καιροι αναπσυχεως kairoi anapsuxeōs). The word αναπσυχις anapsuxis (from αναπσυχω anapsuchō to cool again or refresh, 2 Timothy 1:16) is a late word (lxx) and occurs here alone in the N.T. Surely repentance will bring “seasons of refreshing from the presence of the Lord.” [source]
Articular infinitive (first aorist passive of εχαλειπω exaleiphō to wipe out, rub off, erase, smear out, old verb, but in the N.T. only here and Colossians 2:14) with the accusative of general reference and with προς pros and the accusative to express purpose. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Literally, but regarded as the outward organ of the will. So, expressly, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Compare Romans 7:5, Romans 7:23. Hence the exhortation to glorify God in the body (1 Corinthians 6:20; compare Philemon 1:20; 2 Corinthians 4:10). So the body is called the body of sin (Romans 6:6; compare Colossians 2:11). In later Greek usage slaves were called σώματα bodiesSee Revelation 18:13. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
Rev., zeal for God. Like the phrase “faith of Christ” for “faith in Christ” (Philemon 3:9); compare Colossians 2:12; Ephesians 3:12; John 2:17, “the zeal of thine house,” i.e., “for thy house.” [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
Repeat Ιουδαιος Ioudaios (Jew) here also, “the in the inward part Jew” (circumcision of the heart περιτομη καρδιας peritomē kardias and not a mere surgical operation as in Colossians 2:11, in the spirit εν πνευματι en pneumati with which compare 2 Corinthians 3:3, 2 Corinthians 3:6). This inward or inside Jew who lives up to his covenant relation with God is the high standard that Paul puts before the merely professional Jew described above. [source]
Second aorist passive indicative of συνταπτω sunthaptō old verb to bury together with, in N.T. only here and Colossians 2:12. With associative instrumental case (αυτωι autōi) and “by means of baptism unto death” as in Romans 6:3. [source]
Rev., workings. Outward manifestations and results of spiritual gifts. The kindred word ἐνέργεια energyis used only by Paul: and only of superhuman good or evil. Compare Ephesians 1:19; Ephesians 3:7; Colossians 2:12. See on Mark 6:14. [source]
Late word, here only in N.T., the effect of a thing wrought (from ενεργεω energeō to operate, perform, energize). Paul uses also the late kindred word ενεργεια energeia (Colossians 1:29; Colossians 2:12) for efficiency. [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]
This rendering is inadmissible, the word being habitually used with the accusative (direct objective) case of the person or thing triumphed over, and never of the triumphing subject. Hence, to lead in triumph. It occurs only here and Colossians 2:15. It is not found in any Greek author later than Paul's date. It is derived from θρίαμβος ahymn to Bacchus, sung in festal processions, and was used to denote the Roman “triumph,” celebrated by victorious generals on their return from their campaigns. The general entered the city in a chariot, preceded by the captives and spoils taken in war, and followed by his troops, and proceeded in state along the sacred way to the Capitol, where he offered sacrifices in the temple of Jupiter. He was accompanied in his chariot by his young children, and sometimes by confidential friends, while behind him stood a slave, holding over his head a jewelled crown. The body of the infantry brought up the rear, their spears adorned with laurel. They shouted “triumph!” and sang hymns in praise of the gods or of their leader. Paul describes himself and the other subjects of Christ's grace under the figure of this triumphal pomp, in which they are led as trophies of the Redeemer's conquest. Render, as Rev., which always leadeth us in triumph in Christ. Compare 2 Corinthians 10:5. [source]
This οικοδομη oikodomē (found in Aristotle, Plutarch, lxx, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος skēnos Not made with hands (αχειροποιητον acheiropoiēton). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
Late Koiné{[28928]}š compound verb from επι epi and χορηγεω chorēgeō just below (1 Peter 4:11). Χορηγος Chorēgos is old word for leader of a chorus (χοροσ ηγεομαι chorosεπιχορηγεω hēgeomai) or chorus-leader. The verb means to furnish a chorus at one‘s own expense, then to supply in general. N.T. examples of πλητυνει epichorēgeō are 2 Corinthians 9:10; Galatians 3:15; Colossians 2:19; 2 Peter 1:5. [source]
Rather, “If our earthly (see note on 1 Corinthians 15:40 for επιγειος epigeios) house of the tent Present indicative. We possess the title to it now by faith. “Faith is the title-deed (υποστασις hupostasis) to things hoped for” (Hebrews 11:7). A building from God This οικοδομη oikodomē (found in Aristotle, Plutarch, lxx, etc., and papyri, though condemned by Atticists) is more substantial than the σκηνος skēnos Not made with hands (αχειροποιητον acheiropoiēton). Found first in Mark 14:58 in charge against Jesus before the Sanhedrin (both the common verbal χειροποιητον cheiropoiēton and the newly made vernacular αχειροποιητον acheiropoiēton same verbal with α a privative). Elsewhere only here and Colossians 2:11. Spiritual, eternal home. [source]
Sabbaths, fast-days, feast-days, new moons. Comp. Romans 14:5, Romans 14:6; Colossians 2:16. [source]
Or supplieth. See 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5. The idea of abundant supply (Lightfoot), if conveyed at all, resides, not in the preposition ἐπὶ , which indicates direction, but in the simple verb, which is used of abundant, liberal supply. He that ministereth is God. [source]
More correctly, would cut themselves off. Perhaps the severest expression in Paul's Epistles. It turns on the practice of circumcision. Paul says in effect: “These people are disturbing you by insisting on circumcision. I would that they would make thorough work of it in their own case, and, instead of merely amputating the foreskin, would castrate themselves, as heathen priests do. Perhaps that would be even a more powerful help to salvation.” With this passage should be compared Philemon 3:2, Philemon 3:3, also aimed at the Judaisers: “Beware of the concision ” ( τὴν κατατομήν ), the word directing attention to the fact that these persons had no right to claim circumcision in the true sense. Unaccompanied by faith, love, and obedience, circumcision was no more than physical mutilation. They belonged in the category of those referred to in Leviticus 21:5. Comp. Paul's words on the true circumcision, Romans 2:28, Romans 2:29; Philemon 3:3; Colossians 2:11. [source]
One of Paul‘s greatest mystical sayings. Perfect passive indicative of συσταυροω sustauroō with the associative instrumental case Paul uses the same word in Romans 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew 27:44; Mark 15:32; John 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians 5:24; Galatians 6:14; Romans 6:8; Colossians 2:20) and burial with Christ also (Romans 6:4; Colossians 2:12). [source]
Abstract for the body of captives. See on Luke 4:18. The captives are not the redeemed, but the enemies of Christ's kingdom, Satan, Sin, and Death. Compare on Colossians 2:15, and 2 Corinthians 2:14. [source]
Lit., through every joint of the supply. For joint, see on Colossians 2:19; for supply, see on 2 Peter 1:5. The supply specifies it as peculiarly Christ's. The phrase joint of the supply signifies joint whose office or purpose it is to supply. Construe with the two participles, as Colossians 2:19. [source]
Spiritually. Compare Colossians 2:13; Romans 6:11-14; Romans 8:10, Romans 8:11“What God wrought in Christ He wrought, ipso facto, in all who are united with Him” (Ellicott). [source]
These words usually refer to angelic powers; either good, as Ephesians 3:10; Colossians 1:16; Colossians 2:10; or bad, as Ephesians 6:12; 1 Corinthians 15:24; Colossians 2:15; or both, as Romans 8:38. See on Colossians 1:16; see on Colossians 2:15. Here probably good, since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers. [source]
First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō as in Colossians 2:13 which see. Associative instrumental case in Χριστωι Christōi Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. By grace have ye been saved (χαριτι εστε σεσωσμενοι chariti este sesōsmenoi). Instrumental case of χαριτι chariti and perfect passive periphrastic indicative of σωζω sōzō Parenthetical clause interjected in the sentence. All of grace because we were dead. [source]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι hoti en tōi kairōi ekeinōi (for ποτε pote) “that at that time” and inserts ητε ēte (ye were). Uncircumcision (ακροβυστια akrobustia), circumcision (περιτομης peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
Agreeing with περιτομης peritomēs Verbal (Mark 14:58) from χειροποιεω cheiropoieō like αχειροποιητος acheiropoiētos in Colossians 2:11. [source]
Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). [source]
See note on Ephesians 2:21 for this verb. Through that which every joint supplieth (δια πασης απης της επιχορηγιας dia pasēs haphēs tēs epichorēgias). Literally, “through every joint of the supply.” See note on Colossians 2:19 for απη haphē and Philemon 1:19 for the late word επιχορηγια epichorēgia (only two examples in N.T.) from επιχορηγεω epichorēgeō to supply (Colossians 2:19). In due measure Just “in measure” in the Greek, but the assumption is that each part of the body functions properly in its own sphere. Unto the building up of itself (εις οικοδομην εαυτου eis oikodomēn heautou). Modern knowledge of cell life in the human body greatly strengthens the force of Paul‘s metaphor. This is the way the body grows by cooperation under the control of the head and all “in love” (εν αγαπηι en agapēi). [source]
Only here in the New Testament. The kindred verb occurs in the Septuagint only, of mutilations forbidden by the Mosaic law. See Leviticus 21:5. The noun here is a play upon περιτομή circumcisionIt means mutilation. Paul bitterly characterizes those who were not of the true circumcision (Romans 2:28, Romans 2:29; Colossians 2:11; Ephesians 2:11) as merely mutilated. Compare Galatians 5:12, where he uses ἀποκόπτειν tocut off, of those who would impose circumcision upon the Christian converts: “I would they would cut themselves off who trouble you;” that is, not merely circumcise, but mutilate themselves like the priests of Cybele. [source]
We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans 2:25-29; Colossians 2:11; Ephesians 2:11). See note on Galatians 5:12 for αποτεμνειν apotemnein (to cut off) in sense of mutilation also. [source]
Power (Lightfoot) in the sense of assurance to believers in immortality (1 Corinthians 15:14.; Romans 8:11), in the triumph over sin (Romans 4:24.), in the dignity of the body (1 Corinthians 6:13.; Phlippians 3:21), in stimulating the moral and spiritual life (Galatians 2:20; Romans 6:4.; Colossians 2:12; Ephesians 2:5). See Westcott‘s The Gospel of the Resurrection, ii, 31. The fellowship of his sufferings (την κοινωνιαν των πατηματων αυτου tēn Koinéōnian tōn pathēmatōn autou). Partnership in (objective genitive) his sufferings, an honour prized by Paul (2 Corinthians 1:24). Becoming conformed to his death Present passive participle of συμμορπιζω summorphizō late verb from συμμορπος summorphos found only here and ecclesiastical writers quoting it. The Latin Vulgate uses configuro. See note on Romans 6:4 for συμπυτοι sumphutoi in like sense and 2 Corinthians 4:10. “The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ” (Lightfoot). “In this passage we have the deepest secrets of the Apostle‘s Christian experience unveiled” (Kennedy). [source]
Rev., striving. See on Colossians 1:29; see on Colossians 2:1. Compare Romans 15:30. [source]
See on Colossians 2:15. [source]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
Lit., be umpire. Only here in the New Testament. See on Colossians 2:18. The previous references to occasions for meekness, long-suffering, forbearance, forgiveness, etc., indicate a conflict of passions and motives in the heart. Christ is the one who adjusts all these, so that the metaphorical sense is appropriate, as in Colossians 2:18. [source]
Rev., correctly, were raised. See Colossians 2:12. In their baptism in which they died (Colossians 2:20). Compare Romans 6:2sqq. [source]
See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Colossians 2:11, Colossians 2:21, and Galatians 4:9. [source]
Only here in the New Testament. From κατά against βραβεύω toact as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Colossians 2:16, “let no man judge,” etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim. [source]
Explanatory. Seeing they are. Referring to all the particulars of Colossians 2:16. [source]
Conclusion from the canceling of the bond. The allusions which follow (Colossians 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Colossians 2:9-15; excessive ritualism, asceticism, and angelic mediation. [source]
The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from Colossians 2:5to Colossians 2:14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very awkward change of subject from God (quickened us together, Colossians 2:13) is quite unnecessary. God is the subject throughout. [source]
Only here and Ephesians 2:5. Endowed with a new spiritual life, as Colossians 2:12. This issues in immortal life. Compare Ephesians 2:6. [source]
Not the faith which God works, but your faith in God's working: faith in God's energy as displayed in Christ's resurrection. Hence the emphasis which is laid on faith in the resurrection. See 1 Corinthians 15:3, 1 Corinthians 15:4(note); Romans 10:9; Ephesians 1:19. Colossians 2:11, Colossians 2:12should be compared with Romans 6:2-6. [source]
Only here in the New Testament; and the kindred verb ἀπεκδύομαι toput off only Colossians 2:15and Colossians 3:9. The verb ἐκδύομαι means to strip off from one's self, as clothes or armor; ἐκ outof, having the force of getting out of one's garments. By the addition to the verb of ἀπό fromthere is added to the idea of getting out of one's clothes that of getting away from them; so that the word is a strong expression for wholly putting away from one's self. In the putting off, is in the act or process of. Not by. [source]
The Church is described as a body, Romans 12:4sq.; 1Corinthians href="/desk/?q=1co+10:17&sr=1">1 Corinthians 10:17, by way of illustrating the functions of the members. Here the image is used to emphasize the position and power of Christ as the head. Compare Colossians 2:19; Ephesians 1:22, Ephesians 1:23; Ephesians 4:4, Ephesians 4:12, Ephesians 4:15, Ephesians 4:16; Ephesians 5:23, Ephesians 5:30. [source]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
Compare Ephesians 1:21; Ephesians 3:10; Ephesians 6:12; 1 Corinthians 15:24; Romans 8:38; Colossians 2:10, Colossians 2:15; Titus 3:1. In Titus 3:1, they refer to earthly dignities, and these are probably included in 1 Corinthians 15:24. It is doubtful whether any definite succession of rank is intended. At any rate it is impossible to accurately define the distinctions. It has been observed that wherever principalities ( ἀρχαὶ ) and powers ( ἐξουσίαι ) occur together, principalities always precedes, and that δύναμις power(see Ephesians 1:21) when occurring with either of the two, follows it; or, when occurring with both, follows both. The primary reference is, no doubt, to the celestial orders; but the expressions things on earth, and not only in this world in the parallel passage, Ephesians 1:21, indicate that it may possibly include earthly dignities. Principalities and powers are used of both good and evil powers. See Ephesians 3:10; Ephesians 6:12; Colossians 2:15. The passage is aimed at the angel-worship of the Colossians (see Introduction); showing that while they have been discussing the various grades of angels which fill the space between God and men, and depending on them as media of communion with God, they have degraded Christ who is above them all, and is the sole mediator. Compare Hebrews 1:5-14, where the ideas of the Son as Creator and as Lord of the angels are also combined. Thrones occurs only here in enumerations of this kind. It seems to indicate the highest grade. Compare Revelation 4:4, θρόνοι thronesA.V. seats, and see note. Thrones here probably means the enthroned angels. Dominions or dominations, also Ephesians 1:21. Principalities or princedoms. In Romans 8:38, this occurs without powers which usually accompanies it. [source]
Jesus is first also in the spiritual realm as he is in nature (Colossians 1:18-20). Paul is fond of the metaphor of the body (σωμα sōma) for believers of which body Christ is the head (κεπαλη kephalē) as seen already in 1 Corinthians 11:3; 1 Corinthians 12:12, 1 Corinthians 12:27; Romans 12:5. See further Colossians 1:24: Colossians 2:19; Ephesians 1:22.; Ephesians 4:2, Ephesians 4:15; Ephesians 5:30. [source]
See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. [source]
Present middle participle of common verb αγωνιζομαι agōnizomai (from αγων agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. [source]
As if an old garment (the fleshly body). From απεκδυομαι apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. [source]
Unto God, though αυτον auton is not reflexive unless written ειρηνοποιησας hauton Having made peace (ειρηνοποιος eirēnopoiēsas). Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν plērōma be taken as the subject of τεος eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν theos be taken as the subject of ειρηνοποιησας eudokēsen the participle τεος eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου theos (God). Through the blood of his cross This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the causa medians (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. Or things in the heavens (eite ta en tois ouranois). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like Colossians 1:16 not put in categorical form (Abbott), universitas rerum (Ellicott). [source]
Late and rare compound (Proverbs 10:10 and here only in N.T.) from ποιων ειρηνην eirēnopoios peacemaker (Matthew 5:9; here only in N.T.). In Ephesians 2:15 we have πληρωμα poiōn eirēnēn (separate words) making peace. Not the masculine gender, though agreeing with the idea of Christ involved even if ευδοκησεν plērōma be taken as the subject of τεος eudokēsen a participial anacoluthon (construction according to sense as in Colossians 2:19). If ευδοκησεν theos be taken as the subject of ειρηνοποιησας eudokēsen the participle τεος eirēnopoiēsas refers to Christ, not to δια του αιματος του σταυρου αυτου theos (God). [source]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Late verb κοπιαω kopiaō from κοπος kopos (toil), to grow weary from toil (Matthew 11:28), to toil on (Philemon 2:16), sometimes for athletic training. In papyri. Striving (αγωνιζομενος agōnizomenos). Present middle participle of common verb αγωνιζομαι agōnizomai (from αγων agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. Working Our word “energy.” Late word from ενεργης energēs Play on the word here with the present passive participle of εν δυναμει energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite. [source]
And so “cancelled.” First aorist active participle of old verb εχαλειπω exaleiphō to rub out, wipe off, erase. In N.T. only in Acts 3:19 (lxx); Revelation 3:5; Colossians 2:14. Here the word explains χαρισαμενος charisamenos and is simultaneous with it. Plato used it of blotting out a writing. Often MSS. were rubbed or scraped and written over again (palimpsests, like Codex C). [source]
Late and rare compound It is thus parallel to, but stronger than, τελων εν ταπεινοπροσυνηι krinetō in Colossians 2:16. [source]
Condition of the first class, assumed as true, ει ei and second aorist active indicative of αποτνησκω apothnēskō to die. He is alluding to the picture of burial in baptism (Colossians 2:12). [source]
Late and rare verb (three examples in inscriptions and often in lxx) made from δογμα dogma decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16.). [source]
This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). [source]
First aorist passive participle of συνβιβαζω sunbibazō old verb, causal of βαινω bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος eis pan ploutos). Probably some distinction intended between εν en (in love as the sphere) and εις eis (unto as the goal). Of the full assurance of understanding On πληροπορια plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν eis epignōsin). “Unto full knowledge.” This use of επιγνωσις epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
This late and rare negative compound verbal occurs only in the N.T. (Mark 14:58; 2 Corinthians 5:1; Colossians 2:11) by merely adding α a privative to the old verbal χειροποιητος cheiropoiētos (Acts 7:48; Ephesians 2:11), possibly first in Mark 14:58 where both words occur concerning the temple. In 2 Corinthians 5:1 the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. In the putting off (εν τηι απεκδυσει en tēi apekdusei). As if an old garment (the fleshly body). From απεκδυομαι apekduomai (Colossians 2:15, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (απο εκ apoτου Χριστου ek), “a resource available for and generally used by any real thinker writing Greek” (Moulton and Milligan, Vocabulary). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. Of Christ Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart. [source]
Second aorist passive participle of συνταπτω sunthaptō old word, in N.T. only here and Romans 6:4, followed by associative instrumental case Thayer‘s Lexicon says: “For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins.” Yes, and for all future sins also. This word gives Paul‘s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition “wherein ye were also raised with him” “In which baptism” First aorist passive indicative of συνεγειρω sunegeirō late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Colossians 2:12; Colossians 3:1; Ephesians 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ‘s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham‘s faith (Romans 4:10-12). Cf. Galatians 3:27. Baptism gives a picture of the change already wrought in the heart “through faith” (δια της πιστεως dia tēs pisteōs). [source]
See note on Colossians 2:8. As though living in the world (ως ζωντες εν κοσμωι hōs zōntes en kosmōi). Concessive use of the participle with ως hōs The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah. Why do ye subject yourselves to ordinances? Late and rare verb (three examples in inscriptions and often in lxx) made from δογμα dogma decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16.). [source]
Condition of the first class, assumed as true, like that in Colossians 2:20 and the other half of the picture of baptism in Colossians 2:12 and using the same form συνηγερτητε sunēgerthēte as then which see for the verb συνεγειρω sunegeirō Associative instrumental case of Χριστωι Christōi [source]
Emphatic form of νυν nun in decided contrast (to ποτε pote in Colossians 3:7) in the resurrection life of Colossians 2:12; Colossians 3:1. [source]
See note on Colossians 2:19 for συνδεσμος sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13. [source]
The third of the three cities in the Lycus Valley which had not seen Paul‘s face (Colossians 2:1). It was across the valley from Laodicea. Probably Epaphras had evangelized all three cities and all were in peril from the Gnostics. [source]
Periphrastic present indicative with εστιν estin in the singular, but present indicative εχοντα echonta in the plural Λογον σοπιας Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν Men (in deed) has no corresponding δε de In will-worship (εν ετελοτρησκιαι en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
First aorist active imperative of νεκροω nekroō late verb, to put to death, to treat as dead. Latin Vulgate mortifico, but “mortify” is coming with us to mean putrify. Paul boldly applies the metaphor of death (Colossians 2:20; Colossians 3:3) pictured in baptism (Colossians 2:12) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul‘s idea is that the body is the temple of the Holy Spirit (1 Corinthians 6:19). He mentions some of these “members upon the earth” like fornication See the longer list of the works of the flesh in Galatians 5:19-21, though covetousness is not there named, but it is in Ephesians 4:19; Ephesians 5:5. [source]
First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι apekduomai for which see note on Colossians 2:15. The απο apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε apothesthe in Colossians 3:8. The old man (τον παλαιον αντρωπον ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. With his doings Practice must square with profession. [source]
See Luke 3:20. The verb has to be supplied Neuter singular of the relative and not feminine like αγαπη agapē (the antecedent) nor masculine like συνδεσμος sundesmos in the predicate. However, there are similar examples of ο εστιν ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν ho estin = “which thing.” The bond of perfectness See note on Colossians 2:19 for συνδεσμος sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13. [source]
Frequently the resurrection is coupled with the death of Christ by Paul, as 1 Thessalonians 4:14; Philemon 3:10; Colossians 2:12; Colossians 3:1-4. Not so here; but the thought of resurrection is supplied in live together with him. [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
Better conflict. Comp. Colossians 2:1; Philemon 1:27; 1 Timothy 6:12; Hebrews 12:1. Ἁγὼν originally of a contest in the arena; but it is used of any struggle, outward or inward. [source]
First aorist passive participle of υβριζω hubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημων eparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαι parrēsiazomai old deponent verb from παρρησια parrēsia (full story, παν ρησια pan-, παρρησιαζομενος λαλω rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμας eparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνι pros humās), be the consequences what they might, the gospel of God in much conflict, (αγων to euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica. [source]
The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. Ενέργεια Popower in exercise, used only of superhuman power. See Colossians 1:29; Colossians 2:12. [source]
A phrase peculiar to the Pastorals. Comp. 2 Timothy 4:7. Not necessarily a metaphor from the gymnasium or arena, although ἀγών contestwas applied originally to athletic struggles. But it is also used of any struggle, outward or inward. See Colossians 2:1; Colossians 4:12. [source]
Present active participle of common verb κωλυω kōluō to hinder, genitive case agreeing with πσευδολογων pseudologōn See note on Colossians 2:16, Colossians 2:21., where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In 1 Corinthians 7 Paul does not condemn marriage. [source]
For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philemon 1:27, Philemon 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11ff. [source]
For κρατῆσαι tolay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lyingbefore or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Judges 1:7. [source]
Only here and Colossians 2:14. Often in lxx. [source]
N.T.oRarely in lxx. Comp. Numbers 25:4, hang them up. From παρὰ beside δεικνύναι toshow or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα exampleonly Judges 1:7. Δειγματίζειν tomake a public show or example, Matthew 1:19; Colossians 2:15. See additional note at the end of this chapter. Additional Note on Hebrews 6:4-6.The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed: (1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief. -DIVIDER- -DIVIDER- (2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed. -DIVIDER- -DIVIDER- (3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself. -DIVIDER- -DIVIDER- (4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction. -DIVIDER- -DIVIDER- (5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, “renew unto repentance.” God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.sa180 [source]
The contrast here between σκια skia (shadow, shade caused by interruption of light as by trees, Mark 4:32) and εικων eikōn (image or picture) is striking. Christ is the εικων eikōn of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκια skia for the Jewish rites and ceremonies and σωμα sōma for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Hebrews 9:11). Continually See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκα diēnegka This reading leaves ο νομος ho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναται dunatai (it - the law - can). For the idea and use of τελειωσαι teleiōsai see Hebrews 9:9. [source]
Usually reception or interpretation from εκδεχομαι ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια prosdokia like απεκδεχομαι apekdechomai (Romans 8:19, Romans 8:23, Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομαι ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. A fierceness of fire An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. Devour “To eat” (figuratively), present active infinitive. The adversaries Old double compound adjective (υπο εν αντιος hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite. [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
“Not bridling his own tongue.” A reference to James 1:19 and the metaphor is repeated in James 3:12. This is the earliest known example of the compound χαλιναγωγεω chalinagōgeō It occurs also in Lucian. The picture is that of a man putting the bridle in his own mouth, not in that of another. See the similar metaphor of muzzling Present active participle from απατη apatē (deceit). He plays a trick on himself.Religion Later form of τρησκιη thrēskiē (Herodotus) from τρησκος thrēskos above. It means religious worship in its external observances, religious exercise or discipline, but not to the exclusion of reverence. In the N.T. we have it also in Acts 26:5 of Judaism and in Colossians 2:18 of worshipping angels. It is vain (ματαιος mataios feminine form same as masculine) or empty. Comes to nothing. [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
First aorist (constative) active imperative of επιποτεω epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα to logikon adolon gala). Γαλα Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον Logikon is an old adjective in ικος ̇ikos from λογος logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου logou (1 Peter 1:23) and ρημα rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of αυχανω auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν sōtērian) here is final salvation. [source]
Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Colossians 2:13; Ephesians 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of πσυχη psuchē (life) in Matthew 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.That they might be judged (ινα κριτωσιν μεν hina krithōsin men). Purpose clause with ινα hina and the first aorist passive subjunctive of κρινω krinō to judge, whereas ζωσιν δε zōsin de (by contrast) is the present active subjunctive of ζαω zaō to live. There is contrast also between κατα αντρωπους kata anthrōpous (according to men) and κατα τεον kata theon (according to God). [source]
The A. V. is entirely wrong. The verb rendered add ( ἐπιχορηγήσατε ) is derived from χορός a chorus, such as was employed in the representation of the Greek tragedies. The verb originally means to bear the expense of a chorus, which was done by a person selected by the state, who was obliged to defray all the expenses of training and maintenance. In the New Testament the word has lost this technical sense, and is used in the general sense of supplying or providing. The verb is used by Paul (2 Corinthians 9:10; Galatians 3:5; Colossians 2:19), and is rendered minister (A. V.), supply (Rev.); and the simple verb χορηγέω , minister, occurs 1 Peter 4:11; 2 Corinthians 9:10. Here the Rev., properly, renders supply. [source]
First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19. [source]
First aorist active participle of εισπερω pareispherō old double compound, to bring in Old word from πασαν σπουδην speudō to hasten (Luke 19:5.). This phrase (ποιουμενος pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Like the cities of the plain.These also (και ουτοι kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Completed in number. See Colossians 2:10. Some texts read πληρώσωσιν shallhave fulfilled their course. [source]
Take it away. The idea is not that of one believer stepping into the place which was designed for another, but of an enemy taking away from another the reward which he himself has forfeited. The expression is explained by Colossians 2:18. It is related by Mahomet that, after having attempted, in vain, to convert one Abdallah to the faith, and having been told by him to go about his business and to preach only to those who should come to him - he went, downcast, to a friend's house. His friend, perceiving that he was sad, asked him the reason; and on being told of Abdallah's insult, said, “Treat him gently; for I swear that when God sent thee to us, we had already strung pearls to crown him, and he seeth that thou hast snatched the kingdom out of his grasp.” For crown, see on Revelation 2:10. Thy crown is not the crown which thou hast, but the crown which thou shalt have if thou shalt prove faithful. [source]
First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians 2:18). [source]
Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]
Dative case as in a letter (Galatians 1:1). John is writing, but the revelation is from God and Christ through an angel. It is the Roman province of Asia which included the western part of Phrygia. There were churches also at Troas (Acts 20:5.) and at Colossal and Hierapolis (Colossians 1:1; Colossians 2:1; Colossians 4:13) and possibly at Magnesia and Tralles. But these seven were the best points of communication with seven districts (Ramsay) and, besides, seven is a favorite number of completion (like the full week) in the book (Revelation 1:4, Revelation 1:12, Revelation 1:16; Revelation 4:5; Revelation 5:1, Revelation 5:6; Revelation 8:2; Revelation 10:3; Revelation 11:13; Revelation 12:3; Revelation 13:1; Revelation 14:6.). [source]
Sub-final clause with ινα hina and the future indicative (as in Revelation 3:9; Revelation 6:4) middle rather than the aorist middle subjunctive αναπαυσωνται anapausōntai of Aleph C.Yet for a little time (ετι χρονον μικρον eti chronon mikron). Accusative of extension of time as in Revelation 20:3. Perhaps rest from their cry for vengeance and also rest in peace (Revelation 14:13). For the verb αναπαυω anapauō see note on Matthew 11:28.Until should be fulfilled Future indefinite temporal clause with εως heōs and the first aorist passive subjunctive of πληροω plēroō to fill full (Matthew 23:32; Colossians 2:10), “until be filled full” (the number of), regular Greek idiom.Which should be killed (οι μελλοντες αποκτεννεσται hoi mellontes apoktennesthai). Regular construction of articular present active participle of μελλω mellō (about to be, going to be) with the present passive infinitive of αποκτεννω apoktennō Aeolic and late form for αποκτεινω apokteinō to kill (also in Mark 12:5). John foresees more persecution coming (Revelation 2:10; Revelation 3:10). [source]