KJV: Servants, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:
YLT: The servants! obey in all things those who are masters according to the flesh, not in eye-service as men-pleasers, but in simplicity of heart, fearing God;
Darby: Bondmen, obey in all things your masters according to flesh; not with eye-services, as men-pleasers, but in simplicity of heart, fearing the Lord.
ASV: Servants, obey in all things them that are your masters according to the flesh; not with eye-service, as men-pleasers, but in singleness of heart, fearing the Lord:
| Οἱ | - |
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Parse: Article, Vocative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δοῦλοι | Slaves |
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Parse: Noun, Vocative Masculine Plural Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ὑπακούετε | obey |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ὑπακούω Sense: to listen, to harken. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| σάρκα | flesh |
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Parse: Noun, Accusative 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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| κυρίοις | masters |
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Parse: Noun, Dative Masculine Plural Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ὀφθαλμοδουλίαις | eye-services |
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Parse: Noun, Dative Feminine Plural Root: ὀφθαλμοδουλία Sense: service performed [only] under the master’s eyes. |
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| ἀνθρωπάρεσκοι | men-pleasers |
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Parse: Adjective, Nominative Masculine Plural Root: ἀνθρωπάρεσκος Sense: studying to please man, courting the favour of men. |
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| ἁπλότητι | sincerity |
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Parse: Noun, Dative Feminine Singular Root: ἁπλότης Sense: singleness, simplicity, sincerity, mental honesty. |
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| καρδίας | of heart |
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Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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| φοβούμενοι | fearing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: φοβέομαι Sense: to put to flight by terrifying (to scare away). |
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| Κύριον | Lord |
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Parse: Noun, Accusative 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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Greek Commentary for Colossians 3:22
“Lords” really, but these Christian slaves (δουλοι douloi) had Christ as lord, but even so they were to obey their lords in the flesh. [source]
Another Pauline word (here only and Ephesians 6:6), elsewhere only in Christian writers after Paul, an easy and expressive compound, service while the master‘s eye was on the slave and no longer. Men-pleasers (αντρωπαρεσκοι anthrōpareskoi). Late compound only in lxx and Paul (here and Ephesians 6:6). In singleness of heart So in Ephesians 6:5. Old and expressive word from απλους haplous (simple, without folds). See 2 Corinthians 11:3. Fearing the Lord (ποβουμενοι τον Κυριον phoboumenoi ton Kurion). Rather than the lords according to the flesh. [source]
Late compound only in lxx and Paul (here and Ephesians 6:6). [source]
So in Ephesians 6:5. Old and expressive word from απλους haplous (simple, without folds). See 2 Corinthians 11:3. Fearing the Lord (ποβουμενοι τον Κυριον phoboumenoi ton Kurion). Rather than the lords according to the flesh. [source]
Rather than the lords according to the flesh. [source]
See on Lord, 2 Peter 2:1, and see on Matthew 21:3. Κύριος Lordand δεσπότης mastercame to be used interchangeably in the New Testament, though originally the latter involved such authority as is implied in our use of despot, or in the relation of a master to a slave. The Greeks applied δεσπότης only to the gods. [source]
Only here and Ephesians 6:6. The word seems to have been coined by Paul. [source]
Only here and Ephesians 6:6. Compare Plato: “And this art he will not attain without a great deal of trouble, which a good man ought to undergo, not for the sake of speaking and acting before men, but in order that he may be able to say what is acceptable to God, and always to act acceptably to Him as far as in him lies. For there is a saying of wiser men than ourselves, that a man of sense should not try to please his fellow-servants (at least this should not be his first object), but his good and noble masters” (“Phaedrus,” 273). [source]
See on Romans 12:8. Without duplicity or doubleness. [source]
The one Master contrasted with the masters ( κυρίοις ) according to the flesh. The parallel in Ephesians 6:5, has as unto Christ. [source]
Reverse Greek Commentary Search for Colossians 3:22
Dative of the present middle participle. Here it is reverential fear as in Acts 10:2; Colossians 3:22. The bad sense of dread appears in Matthew 21:46; Mark 6:20; Luke 12:4. [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
“Let it not be a care to thee.” Third person singular (impersonal) of μελει melei old verb with dative σοι soi It was usually a fixed condition and a slave could be a good servant of Christ (Colossians 3:22; Ephesians 6:5; Titus 2:9), even with heathen masters. Use it rather (μαλλον χρησαι mallon chrēsai). Make use of what? There is no “it” in the Greek. Shall we supply ελευτεριαι eleutheriāi (instrumental case after χρησαι chrēsai or δουλειαι douleiāi)? Most naturally ελευτεριαι eleutheriāi freedom, from ελευτερος eleutheros just before. In that case ει και ei kai is not taken as although, but και kai goes with δυνασαι dunasai “But if thou canst also become free, the rather use your opportunity for freedom.” On the whole this is probably Paul‘s idea and is in full harmony with the general principle above about mixed marriages with the heathen. Χρησαι Chrēsai is second person singular aorist middle imperative of χραομαι chraomai to use, old and common verb. [source]
Conclusion of second class condition, determined as unfulfilled. Regular construction here About pleasing men see note on 1 Thessalonians 2:4. In Colossians 3:22; Ephesians 6:6 Paul uses the word “men-pleasers” (anthrōpareskoi). [source]
See on Colossians 3:22. [source]
See on Colossians 3:22. [source]
This addition to Colossians 3:22. [source]
Lit., from the soul. With a personal interest. Note that the apostle uses both heart ( καρδίας , Colossians 3:22) and soul ( ψυχῆς ); and in Ephesians 6:7, adds μετ ' εὐνοίας withgood disposition (A.V., good will ). See on Romans 11:3; see on Romans 7:23; see on Romans 1:21. Compare σύμψυχοι ofone accord, Philemon 2:2; ἰσόψυχον like-minded Philemon 2:20; μιᾷ ψυχῇ withone mind, Philemon 1:27. [source]
So as to please God in all ways. Compare 1 Thessalonians 4:1, Ἁρέσκεια pleasingonly here in the New Testament. In classical Greek it has a bad sense, obsequiousness, cringing. Compare men-pleasers, Colossians 3:22. [source]
As being those who seek to please. Comp. Galatians 1:10, and ἀνθρωπάρεσκοι man-pleasers Ephesians 6:6; Colossians 3:22. Comp. lxx, Psalm 52:5: “God hath scattered the bones of men-pleasers.” The fourth Psalm of Solomon is entitled: Against the men-pleasers ( ἀνθρωπαρέσκοις ). [source]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον zugon from ζευγνυμι zeugnumi to join). [source]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]
Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]