KJV: That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;
YLT: that their hearts may be comforted, being united in love, and to all riches of the full assurance of the understanding, to the full knowledge of the secret of the God and Father, and of the Christ,
Darby: to the end that their hearts may be encouraged, being united together in love, and unto all riches of the full assurance of understanding, to the full knowledge of the mystery of God;
ASV: that their hearts may be comforted, they being knit together in love, and unto all riches of the full assurance of understanding, that they may know the mystery of God, even Christ,
| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| παρακληθῶσιν | may be encouraged |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| καρδίαι | hearts |
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Parse: Noun, Nominative Feminine Plural Root: καρδία Sense: the heart. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| συμβιβασθέντες | having been knit together |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: συμβιβάζω Sense: to cause to coalesce, to join together, put together. |
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| ἀγάπῃ | love |
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Parse: Noun, Dative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
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| πλοῦτος | [the] riches |
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Parse: Noun, Accusative Neuter Singular Root: πλοῦτος Sense: riches, wealth. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πληροφορίας | full assurance |
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Parse: Noun, Genitive Feminine Singular Root: πληροφορία Sense: full assurance, most certain confidence. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| συνέσεως | of understanding |
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Parse: Noun, Genitive Feminine Singular Root: σύνεσις Sense: a running together, a flowing together with. |
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| ἐπίγνωσιν | [the] knowledge |
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Parse: Noun, Accusative Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| μυστηρίου | mystery |
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Parse: Noun, Genitive Neuter Singular Root: μυστήριον Sense: hidden thing, secret, mystery. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| Χριστοῦ | [which is] Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Colossians 2:2
First aorist passive subjunctive of παρακαλεω parakaleō (for which see note on 2 Corinthians 1:3-7) in final clause with ινα hina [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]
Probably some distinction intended between εν en (in love as the sphere) and εις eis (unto as the goal). [source]
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]
“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). [source]
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]
Not so much tranquilized as braced. See on John 14:16. [source]
See on proving, Acts 9:22. In the Septuagint it means to instruct, as Exodus 18:16; Deuteronomy 4:9; Isaiah 40:13(compare 1 Corinthians 2:16); Psalm 31:8. Used of putting together in one's mind, and so to conclude by comparison. Thus Acts 16:10, assuredly gathering, Rev., concluding. [source]
Or fullness. See Hebrews 6:11; Hebrews 10:22. [source]
See on Mark 12:33; see on Luke 2:47. [source]
Wrong. Ἑπίγνωσις is the full knowledge, as Colossians 1:9(note). Rev., that they may know. [source]
The best textual authorities add Χριστοῦ ofChrist. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare Colossians 1:27. [source]
Reverse Greek Commentary Search for Colossians 2:2
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω epicheireō (from χειρ cheir hand and επι epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω tassō a common verb for arranging things in proper order and ανα ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
The verb means to bring or put together: hence to compare and examine, as evidence, and so to prove. Used in the literal and physical sense in Ephesians 4:16. In Colossians 2:2, of being knit together in love. In 1 Corinthians 2:16, of instructing, building up, byputting together. In this sense the word occurs in the Septuagint. See Judges 13:8. [source]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον mustērion and not to sacramentum in the classical sense” (Vincent). [source]
So Aleph A C Copt. like 1 Corinthians 2:7, but B D L P read μαρτυριον marturion like 1 Corinthians 1:6. Probably mystery is correct. Christ crucified is the mystery of God (Colossians 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from μυεω mueō to close, to shut, to initiate (Philemon 4:12). This mystery was once hidden from the ages (Colossians 1:26), but is now made plain in Christ (1 Corinthians 2:7; Romans 16:25.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan‘s Vocabulary). [source]
is correct. Christ crucified is the mystery of God (Colossians 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from μυεω mueō to close, to shut, to initiate (Philemon 4:12). This mystery was once hidden from the ages (Colossians 1:26), but is now made plain in Christ (1 Corinthians 2:7; Romans 16:25.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan‘s Vocabulary). [source]
In Aristophanes, Aristotle, Plutarch, from υπωπιον hupōpion and that from υπο hupo and οπς ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ sarx or his σωμα sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER- -DIVIDER- [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]
Periphrastic past perfect of δουλοω douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου hupo ta stoicheia tou kosmou). Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
The present participles denote present, continuous progress. The two participles represent respectively the ideas of harmony or adaptation and compactness or solidity. See on Acts 9:22, and see on Colossians 2:2. [source]
This Epistle will be read in public. My understanding in the mystery of Christ (την συνεσιν μου εν τωι μυστηριωι του Χριστου tēn sunesin mou en tōi mustēriōi tou Christou). My “comprehension” (συνεσιν sunesin Colossians 1:9; Colossians 2:2). Every sermon reveals the preacher‘s grasp of “the mystery of Christ.” If he has no insight into Christ, he has no call to preach. [source]
Purpose clause with δυνασται pros to and the infinitive Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). [source]
Old word from πανοπλος panoplos (wholly armed, from παν οπλον panπρος το δυνασται υμας στηναι hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το pros to dunasthai humās stēnai). Purpose clause with δυνασται pros to and the infinitive (υμας dunasthai) with the accusative of general reference (στηναι humās) and the second aorist active infinitive ιστημι stēnai (from δυνασται histēmi) dependent on προς dunasthai Against (προς pros). Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
The double relative classifies; things which came under the category of gain. Compare Galatians 4:24; Colossians 2:23. [source]
See on most surely believed, Luke 1:1; and compare full assurance, Colossians 2:2. Rev., fully assured. [source]
Construe with the preceding word. As Colossians 2:20-22suggests Christ's words in Matthew href="/desk/?q=mt+15:11&sr=1">Matthew 15:11, Matthew 15:18. [source]
Rev., correctly, ye died, as Colossians 2:20. [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]
Connect with Colossians 2:20, Colossians 2:21. Ἑντάλματα are specific injunctions. Rev., better, precepts: διδασκαλίας , more general, doctrinal instructions. Both answer to the rudiments of the world (Colossians 2:20). Compare Matthew 15:1-20; Mark 7:1-23. [source]
See on Colossians 2:2. “The discoveries of modern physiology have invested the apostle's language with far greater distinctness and force than it can have worn to his own contemporaries. Any exposition of the nervous system more especially reads like a commentary on the image of the relations between the body and the head. At every turn we meet with some fresh illustration which kindles it with a flood of light. The volition communicated from the brain to the limbs, the sensations of the extremities telegraphed back to the brain, the absolute mutual sympathy between the head and the members, the instantaneous paralysis ensuing, on the interruption of continuity, all these add to the completeness and life of the image” (Lightfoot). [source]
In every form of wisdom. Thus opposed to the idea of esoteric and exoteric wisdom represented by the false teachers; higher knowledge for the few philosophic minds, and blind faith for the masses. In christian teaching the highest wisdom is freely open to all. Compare Colossians 2:2, Colossians 2:3. [source]
The readings differ. Some read ὅς , masculine, which, referring to the riches: others ὃ , neuter, which, referring to mystery. The latter corresponds with Colossians 2:2, the mystery of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles; either as constituting the richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords with among the Gentiles, the former with dwell in your hearts, Ephesians 3:17. Compare Romans 8:10; 2 Corinthians 13:5; Galatians 4:19. [source]
In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. [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]
The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι di' ho kai dedemai). Perfect passive indicative of δεω deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [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]
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]
Present active participle of τελοντας thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης embateuō (from κενεμβατευων embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω kenembateuōn (a verb that does not exist, though αιωρα kenembateō does occur) with ενεβατευσεν aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Masculine ablative rather than εχ ης ex hēs Being supplied (επιχορηγουμενον epichorēgoumenon). Present passive participle (continuous action) of επιχορηγεω epichorēgeō for which interesting verb see already 2 Corinthians 9:10; Galatians 3:5 and further 2 Peter 1:5. Knit together Present passive participle also (continuous action) of συνβιβαζω sunbibazō for which see note on Colossians 2:2. Through the joints (δια των απων dia tōn haphōn). Late word απη haphē (from απτω haptō to fasten together), connections (junctura and nexus in the Vulgate). And bonds Old word from συνδεω sundeō to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. Increaseth with the increase of God (αυχει την αυχησιν του τεου auxei tēn auxēsin tou theou). Cognate accusative (αυχησιν auxēsin) with the old verb αυχει auxei f0). [source]
Present passive participle also (continuous action) of συνβιβαζω sunbibazō for which see note on Colossians 2:2. Through the joints (δια των απων dia tōn haphōn). Late word απη haphē (from απτω haptō to fasten together), connections (junctura and nexus in the Vulgate). And bonds Old word from συνδεω sundeō to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. Increaseth with the increase of God (αυχει την αυχησιν του τεου auxei tēn auxēsin tou theou). Cognate accusative (αυχησιν auxēsin) with the old verb αυχει auxei f0). [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]
Common use of ινα hina and the subjunctive (aorist), the sub-final use so common in the N.T. as in the Koiné. A door for the word (τυραν του λογου thuran tou logou). Objective genitive, a door for preaching. It is comforting to other preachers to see the greatest of all preachers here asking prayer that he may be set free again to preach. He uses this figure elsewhere, once of a great and open door with many adversaries in Ephesus (1 Corinthians 16:9), once of an open door that he could not enter in Troas (2 Corinthians 2:12). The mystery of Christ The genitive of apposition, the mystery which is Christ (Colossians 2:2), one that puts out of comparison the foolish “mysteries” of the Gnostics. For which I am also in bonds (δι ο και δεδεμαι di' ho kai dedemai). Perfect passive indicative of δεω deō Paul is always conscious of this limitation, this chain. At bottom he is a prisoner because of his preaching to the Gentiles. [source]
Assured persuasion of the preacher that the message was divine. The word not in pre-Christian Greek writers, nor in lxx. Only in one other passage in Paul, Colossians 2:2. See Hebrews 6:11; Hebrews 10:22. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [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]
The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
See note on Ephesians 5:32. “A great mystery.” The mystery of godliness (το της ευσεβειας μυστηριον to tēs eusebeias mustērion). See 1 Timothy 3:9 “the mystery of the faith,” and 1 Timothy 2:2 for ευσεβεια eusebeia Here the phrase explains “a pillar and stay of the truth” (1 Timothy 3:15). See in particular 1 Corinthians 1:27. “The revealed secret of true religion, the mystery of Christianity, the Person of Christ” (Lock). He who The correct text, not τεος theos (God) the reading of the Textus Receptus (Syrian text) nor ο ho (neuter relative, agreeing with μυστηριον mustērion) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like Ephesians 5:14) in six strophes. That is probably correct. At any rate ος hos (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom ος hos refers, is the mystery (Colossians 1:27; Colossians 2:2). Was manifested (επανερωτη ephanerōthē). First aorist passive indicative of πανεροω phaneroō to manifest. Here used to describe the incarnation (εν σαρκι en sarki) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans 16:26; Colossians 1:26) as well as of the second coming (Colossians 3:4). Justified in the spirit First aorist passive indicative of δικαιοω dikaioō to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews 9:14) before men by overcoming death and rising from the dead (Romans 1:3.). Seen of angels (ωπτη αγγελοις ōphthē aggelois). First aorist passive indicative of οραω horaō to see, with either the instrumental or the dative case of angels (αγγελοις aggelois). The words were probably suggested by the appearance of Jesus (ωπτη ōphthē the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See note on Philemon 2:10; 1 Peter 3:22 for the appearance of Jesus to the angels in heaven at the ascension. Some would take “angels” here to be “messengers” (the women). Preached among the nations First aorist passive indicative of κηρυσσω kērussō to proclaim. The word ετνος ethnos may mean “all creation” (Colossians 1:23) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians 3:1, Ephesians 3:8). Cf. 1 Timothy 2:7. Believed on in the world (επιστευτη εν κοσμωι episteuthē en kosmōi). First aorist indicative passive again of πιστευω pisteuō to believe (2 Thessalonians 1:10). Cf. 1 Timothy 1:15; 2 Corinthians 5:19. Received up in glory First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. Romans 8:29. This time the verb is αναλαμβανω analambanō the verb used of the ascension (Acts 1:11, Acts 1:22, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ. [source]
A.V. misses the force of the aorist. Better, if we died, etc. Comp. Romans 6:8; Colossians 2:20. For the verb, comp. Mark 14:31; 2 Corinthians 7:3. [source]
“Comprehension” (from συνιημι suniēmi to send together, to grasp). See note on Colossians 1:9; note on Colossians 2:2. This is a blessed promise that calls for application. [source]
See on 1 Timothy 6:14. Comp. Colossians 2:22. Prescriptions concerning abstinence from meats, marriage, etc. The men are probably those of the circumcision, Titus 1:10. What they teach theoretically, by means of the myths, they bring to bear practically, by means of their precepts. [source]
Elsewhere in N.T. only Hebrews 11:28and Colossians 2:21. lxx only Exodus 19:12. It implies a touching or grasping which affects the object (comp. Hebrews 12:18on ψηλαφᾶν ). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891,899. So here, the touch of the mountain was profanation. [source]
Rend. “that the destroyer of the first-born should not touch them,” a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν todestroy, N.T.ooClass. Ὁ ὀλοθρεύων is used in the narrative of Exodus 12:23for the destroying angel. The kindred noun ὀλοθρευτής destroyer(olxx, oClass.) occurs in 1 Corinthians 10:10of the plague in Numbers 16:46-50. For θίγῃ shouldtouch, see on Colossians 2:21. [source]
Literary plural again like πεπεισμετα pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes For πληροπορια plērophoria see 1 Thessalonians 1:5; Colossians 2:2. To the end As in Hebrews 3:6, Hebrews 3:14. [source]
Perfect active indicative of ποιεω poieō to make, “he has made,” emphasizing the permanent nature of the feast. The sprinkling of the blood Rather, “the pouring of the blood” An allusion to the command in Exodus 12:7, Exodus 12:22 but in the lxx προσχεω proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6). That the destroyer of the first-born should not touch them Negative final clause with ινα μη hina mē and the second aorist active subjunctive of τιγγανω thigganō old verb to touch with genitive, in the N.T. only here, Hebrews 12:20; Colossians 2:21. The articular participle ο ολοτρευων ho olothreuōn is from Exodus 12:23. For πρωτοτοκα prōtotoka see Luke 2:7; Exodus 12:29. [source]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον tērei auton not τηρει εαυτον tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι gegennēmai of himself and uses also τηρεω tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου ouch haptetai autou). Present middle indicative of απτω haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη etelesthē). First aorist passive indicative of τελεω teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]