KJV: In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:
YLT: in the body of his flesh through the death, to present you holy, and unblemished, and unblameable before himself,
Darby: in the body of his flesh through death; to present you holy and unblamable and irreproachable before it,
ASV: yet now hath he reconciled in the body of his flesh through death, to present you holy and without blemish and unreproveable before him:
| νυνὶ | now |
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Parse: Adverb Root: νυνί Sense: now, at this very moment. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀποκατήλλαξεν | He has reconciled [You] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποκαταλλάσσω Sense: to reconcile completely. |
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| σώματι | body |
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Parse: Noun, Dative Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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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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| σαρκὸς | flesh |
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Parse: Noun, Genitive 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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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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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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| θανάτου | death |
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Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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| παραστῆσαι | to present |
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Parse: Verb, Aorist Infinitive Active Root: παριστάνω Sense: to place beside or near. |
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| ἁγίους | holy |
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Parse: Adjective, Accusative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| ἀμώμους | unblemished |
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Parse: Adjective, Accusative Masculine Plural Root: ἄμωμος Sense: without blemish. |
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| ἀνεγκλήτους | blameless |
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Parse: Adjective, Accusative Masculine Plural Root: ἀνέγκλητος Sense: that cannot be called into to account, unreproveable, unaccused, blameless. |
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| κατενώπιον | before |
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Parse: Preposition Root: κατενώπιον Sense: over against, before the face of, before the presence of, in the sight of, before. |
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Greek Commentary for Colossians 1:22
Sharpened contrast with emphatic form of νυν nun “now” being not at the present moment, but in the present order of things in the new dispensation of grace in Christ. [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]
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]
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]
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. [source]
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]
Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. [source]
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]
Which consisted of flesh; without which there could have been no death (see next clause). [source]
Purpose of the reconciliation. Compare Romans 8:30. See on shewed himself, Acts 1:3. Compare Romans 12:1, where it is used of presenting a sacrifice. [source]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον beforein the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον beforeis used in the former sense, Luke 12:9. Ἔμπροσθεν beforeoccurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. [source]
Reverse Greek Commentary Search for Colossians 1:22
First aorist indicative passive of τανατοω thanatoō old verb, to put to death (Matthew 10:21) or to make to die (extinct) as here and Romans 8:13. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (Romans 6:3-6). The relation of marriage is killed “through the body of Christ” as the “propitiation” (Romans 3:25) for us. Cf. Colossians 1:22. [source]
End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους anegklētous). Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
The positive and negative aspects of christian life. See on Colossians 1:22. Rev., without blemish. The reference is to moral rather than to forensic righteousness. Compare 1 Thessalonians 4:7. [source]
Infinitive of purpose with the accusative of general reference See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
The verb for did he quicken does not occur till Ephesians 2:5 and then with ημας hēmās (us) instead of υμας humās (you). There is a like ellipsis or anacoluthon in Colossians 1:21, Colossians 1:22, only there is no change from υμας humās to ημας hēmās [source]
Final clause with ινα hina understood of first aorist active subjunctive of αποκαταλλασσω apokatallassō for which see note on Colossians 1:20, Colossians 1:22. [source]
Final clause with ινα hina and first aorist active subjunctive of παριστημι paristēmi (see note on Colossians 1:22 for parallel) as in 2 Corinthians 11:2 of presenting the bride to the bridegroom. Note both αυτος autos (himself) and εαυτωι heautōi (to himself). [source]
Old word from καταβαλλω kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race. That we should be (ειναι ημας einai hēmās). Infinitive of purpose with the accusative of general reference (ημας hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου katenōpion autou f0). [source]
Wrong. Render, as Rev., the body of our humiliation. See, for the vicious use of hendiadys in A.V., on Ephesians 1:19. Lightfoot observes that the A.V. seems to countenance the stoic contempt of the body. Compare Colossians 1:22. The biographer of Archbishop Whately relates that, during his last illness, one of his chaplains, watching, during the night at his bedside, in making some remark expressive of sympathy for his sufferings, quoted these words: “Who shall change our vile body.” The Archbishop interrupted him with the request “Read the words.” The chaplain read them from the English Bible; but he reiterated, “Read his own words.” The chaplain gave the literal translation, “this body of our humiliation.” “That's right, interrupted the Archbishop, “not vile - nothing that He made is vile.” [source]
Rev., correctly, without blemish. See on Colossians 1:22. The word is epexegetical of the two preceding epithets, unblemished in reputation and in reality. [source]
Omit of the sins. The body of the flesh (compare on Colossians 1:22) is the body which consists of the flesh, flesh having its moral sense of that material part which is the seat and organ of sin, “the flesh with its passions and lusts” (Galatians 5:24; compare 1 John 2:16). See on Colossians 1:24. For the distinction between σῶμα bodyand σάρξ fleshsee on flesh, Romans 7:5, sec. 3. [source]
Σάρξ fleshis never used of a metaphorical organism like the Church, but σῶμα bodySee on flesh, Romans 7:5, sec. 3. In Colossians 1:22, flesh was used with body in order to define the reference of body to the fleshly human organism of Christ. Compare John 1:14. Here σῶμα bodyonly, defined by Church. [source]
Accusative case in a rather loose sentence, to be explained as the object of the infinitive παραστησαι parastēsai in Colossians 1:22 (note repeated υμας humās there) or as the anticipated object of αποκατηλλαχεν apokatēllaxen if that be the genuine form in Colossians 1:22. It can be the accusative of general reference followed by anacoluthon. See similar idiom in Ephesians 2:1, Ephesians 2:12. [source]
Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. [source]
As the sufficient and chosen agent in the work of reconciliation This double compound (απο κατα apoαλλασσω kata with καταλλασσω allassō) occurs only here, Colossians 1:22; Ephesians 2:16, and nowhere else so far as known. Paul‘s usual word for “reconcile” is διαλλασσω katallassō (2 Corinthians 5:18-20; Romans 5:10), though απο diallassō (Matthew 5:24) is more common in Attic. The addition of καταλλασσω apo here is clearly for the idea of complete reconciliation. See note on 2 Corinthians 5:18-20 for discussion of τα παντα katallassō Paul‘s great word. The use of εις αυτον ta panta (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in Romans 8:19-23 which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Rather, unaccused: if no charge be preferred against them. In Paul, 1 Corinthians 1:8; Colossians 1:22. Comp. Titus 1:6, Titus 1:7. It is a judicial term. The participle ὄντες signifies provided they are. [source]
Present active imperative of διακονεω diakoneō (same root as διακονος diakonos), common verb, to minister, here “to serve as deacons.” Cf. διακονειν diakonein in Acts 6:2. See also 1 Timothy 3:13. If they be blameless (ανεγκλητοι οντες anegklētoi ontes). “Being blameless” (conditional participle, οντες ontes). See note on 1 Corinthians 1:8; Colossians 1:22 for ανεγκλητος anegklētos f0). [source]
“Being blameless” (conditional participle, οντες ontes). See note on 1 Corinthians 1:8; Colossians 1:22 for ανεγκλητος anegklētos f0). [source]
First aorist active infinitive of παριστημι paristēmi as in Colossians 1:22, Colossians 1:28. Approved unto God (δοκιμον τωι τεωι dokimon tōi theōi). Dative case τεωι theōi with δοκιμον dokimon predicate accusative, old adjective (from δεχομαι dechomai), for which see note on 1 Corinthians 11:19; 2 Corinthians 10:18. A workman See 2 Corinthians 11:3; Philemon 3:2. That needeth not to be ashamed (ανεπαισχυντον anepaischunton). Late double compound verbal adjective (α a privative, επαισχυνω epaischunō), in Josephus and here alone. Handling aright Present active participle of ορτοτομεω orthotomeō late and rare compound (ορτοτομος orthotomos), cutting straight, ορτος orthos and τεμνω temnō), here only in N.T. It occurs in Proverbs 3:6; Proverbs 11:5 for making straight paths (οδους hodous) with which compare Hebrews 12:13 and “the Way” in Acts 9:2. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since τεμνω temnō and ορτος orthos are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight. [source]
Instrumental case, “by how much more,” by the measure of the superiority of Christ‘s blood to that of goats and bulls and the ashes of a heifer. Through the eternal Spirit Not the Holy Spirit, but Christ‘s own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. Offered himself Second aorist active indicative of προσπερω prospherō (used so often as in Hebrews 5:1, Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ‘s death is again emphasized. Without blemish Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3, Leviticus 1:10). Shall cleanse from conscience Future active indicative of καταριζω katharizō Some MSS. have ημων hēmōn (our). The old Greek used καταιρω kathairō not καταριζω katharizō (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing. From dead works As in Hebrews 6:1. “A pause might be made before εργων ergōn from dead - (not bodies but) works.” [source]