KJV: Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye.
YLT: forbearing one another, and forgiving each other, if any one with any one may have a quarrel, as also the Christ did forgive you -- so also ye;
Darby: forbearing one another, and forgiving one another, if any should have a complaint against any; even as the Christ has forgiven you, so also do ye.
ASV: forbearing one another, and forgiving each other, if any man have a complaint against any; even as the Lord forgave you, so also do ye:
| ἀνεχόμενοι | bearing with |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἀνέχομαι Sense: to hold up. |
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| ἀλλήλων | each other |
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Parse: Personal / Reciprocal Pronoun, Genitive Masculine Plural Root: ἀλλήλων Sense: one another, reciprocally, mutually. |
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| χαριζόμενοι | forgiving |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
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| ἑαυτοῖς | each other |
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Parse: Reflexive Pronoun, Dative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| πρός | against |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| τινα | another |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἔχῃ | should have |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| μομφήν | a complaint |
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Parse: Noun, Accusative Feminine Singular Root: μέμψις Sense: blame. |
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| καθὼς | even as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Κύριος | Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἐχαρίσατο | has forgiven |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
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| οὕτως | so |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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Greek Commentary for Colossians 3:13
Present middle (direct) participle of ανεχω anechō with the ablative case (αλληλων allēlōn), “holding yourselves back from one another.” [source]
Present middle participle also of χαριζομαι charizomai with the dative case of the reflexive pronoun If any man have (εαν τις εχηι ean tis echēi). Third class condition (εαν ean and present active subjunctive of εχω echō). Complaint Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Third class condition (εαν ean and present active subjunctive of εχω echō). [source]
Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Lit., one another - yourselves. For a similar variation of the pronoun see Ephesians 4:32; 1 Peter 4:8-10. The latter pronoun emphasizes the fact that they are all members of Christ's body - everyone members one of another - so that, in forgiving each other they forgive themselves. [source]
Only here in the New Testament. Cause of blame. Rev., complaint. The A.V. uses quarrel in its earlier sense of cause of complaint. So Shakespeare:“The lady Beatrice hath a quarrel to you.”“Much Ado,” ii., 1.“Against whom comest thou, and what's thy quarrel?”“Richard II.,” i., 3, 33.Holinshed: “He thought he had a good quarrel to attack him.” It was used of a plaintiff's action at law, like the Latin querela.sa40 [source]
Reverse Greek Commentary Search for Colossians 3:13
For this use of εχω λογον echō logon with προς pros See note on Matthew 5:32; and note on Colossians 3:13. The town-clerk names Demetrius and the craftsmen (τεχνιται technitai) as the parties responsible for the riot. [source]
“Indeed therefore there is to you already (to begin with, ηδη ēdē before any question of courts) wholly defeat.” ηττημα Hēttēma (from ητταομαι hēttaomai) is only here, Romans 11:12; Isaiah 31:8 and ecclesiastical writers. See ητταομαι hēttaomai (from ηττων hēttōn less) in 2 Corinthians 12:13; 2 Peter 2:19. Νικη Nikē was victory and ηττα hētta defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα krimata usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians 3:13). [source]
Rev., one to another. The A.V. is literally correct, but is open to the misinterpretation each one communing with himself. The meaning is as in Colossians 3:13, and Rev. is better. [source]
Lit., yourselves. See on Colossians 3:13. “Doing as a body for yourselves that which God did once for you all” (Alford). [source]
Attraction of the relative ης hēs to the genitive of the antecedent κλησεως klēseōs (calling) from the cognate accusative ην hēn with εκλητητε eklēthēte (first aorist passive indicative of καλεω kaleō to call. For the list of virtues here see note on Colossians 3:12. To ανεχομενοι αλληλων anechomenoi allēlōn (Colossians 3:13) Paul here adds “in love” (εν αγαπηι en agapēi), singled out in Colossians 3:14. [source]
Yourselves. See on Colossians 3:13. [source]
Freely ( χάρις gracefree gift ), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32. [source]
First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [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]
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]
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]
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]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Future middle (direct) of ανεχω anechō “Will not hold themselves back from” (Colossians 3:13). Having itching ears Present middle (causative) participle of κνητω knēthō late and rare form of the Attic κναω knaō to scratch, to tickle, here only in N.T. “Getting the ears (the hearing, την ακοην tēn akoēn) tickled.” The Vulgate has πρυριεντες prurientes Cf. the Athenians (Acts 17:21). Clement of Alexandria tells of speakers tickling (κνητοντες knēthontes) the ears of those who want to be tickled. This is the temptation of the merely “popular” preacher, to furnish the latest tickle. [source]
Present middle imperative (some MSS. have ανεχεσται anechesthai infinitive) of ανεχω anechō with the ablative, “hold yourselves back from” as in Colossians 3:13. The word of exhortation His description of the entire Epistle. It certainly is that, a powerful appeal in fact. I have written First aorist active indicative (epistolary aorist) of επιστελλω epistellō old word to send a letter Common Greek idiom, here only in N.T. (from βραχυς brachus brief, short). Cf. δι ολιγων εγραπσα di' oligōn egrapsa in 1 Peter 5:12. [source]
Not in the text, and unnecessary. The following clause is the object of I have. “I have against thee that thou hast left,” etc. “It is indeed a somewhat which the Lord has against the Ephesian Church; it threatens to grow to be an everything; for see the verse following” (Trench). For the phrase have against, see Matthew 5:23; Mark 11:25; Colossians 3:13. [source]