KJV: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister;
YLT: if also ye remain in the faith, being founded and settled, and not moved away from the hope of the good news, which ye heard, which was preached in all the creation that is under the heaven, of which I became -- I Paul -- a ministrant.
Darby: if indeed ye abide in the faith founded and firm, and not moved away from the hope of the glad tidings, which ye have heard, which have been proclaimed in the whole creation which is under heaven, of which I Paul became minister.
ASV: if so be that ye continue in the faith, grounded and stedfast, and not moved away from the hope of the gospel which ye heard, which was preached in all creation under heaven; whereof I Paul was made a minister.
| γε | indeed |
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Parse: Particle Root: γέ Sense: indeed, truly, at least. |
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| ἐπιμένετε | you continue |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἐπιμένω Sense: to stay at or with, to tarry still, still to abide, to continue, remain. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστει | in the faith |
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Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| τεθεμελιωμένοι | established |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: θεμελιόω Sense: to lay the foundation, to found. |
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| ἑδραῖοι | firm |
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Parse: Adjective, Nominative Masculine Plural Root: ἑδραῖος Sense: sitting, sedentary. |
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| μετακινούμενοι | being moved away |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: μετακινέω Sense: to move from a place, to move away. |
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| ἐλπίδος | hope |
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Parse: Noun, Genitive Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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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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| εὐαγγελίου | gospel |
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Parse: Noun, Genitive Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| οὗ | that |
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Parse: Personal / Relative Pronoun, Genitive Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ἠκούσατε | you have heard |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| κηρυχθέντος | having been proclaimed |
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Parse: Verb, Aorist Participle Passive, Genitive Neuter Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| κτίσει | creation |
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Parse: Noun, Dative Feminine Singular Root: κτίσις Sense: the act of founding, establishing, building etc. |
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| ὑπὸ | under |
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Parse: Preposition Root: ὑπό Sense: by, under. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανόν | heaven |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| οὗ | of which |
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Parse: Personal / Relative Pronoun, Genitive Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ἐγενόμην | have become |
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Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: γίνομαι Sense: to become, i. |
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| Παῦλος | Paul |
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Parse: Noun, Nominative Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| διάκονος | a minister |
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Parse: Noun, Nominative Masculine Singular Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
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Greek Commentary for Colossians 1:23
Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of γε ge (at least). Επι Epi adds to the force of the linear action of the present tense (continue and then some). [source]
is in the locative case (in faith). Grounded (τετεμελιωμενοι tethemeliōmenoi). Perfect passive participle of τεμελιοω themelioō old verb from τεμελιος themelios (adjective, from τεμα thema from τιτημι tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. Steadfast Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Perfect passive participle of τεμελιοω themelioō old verb from τεμελιος themelios (adjective, from τεμα thema from τιτημι tithēmi laid down as a foundation, substantive, 1 Corinthians 3:11.). Picture of the saint as a building like Ephesians 2:20. [source]
Old adjective from εδρα hedra (seat). In N.T. only here, 1 Corinthians 7:37; 1 Corinthians 15:58. Metaphor of seated in a chair. Not moved away (μη μετακινουμενοι mē metakinoumenoi). Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. From the hope of the gospel Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Present passive participle (with negative μη mē) of μετακινεω metakineō old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. [source]
Ablative case with απο apo The hope given by or in the gospel and there alone. Which ye heard (ου ηκουσατε hou ēkousate). Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. Preached First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Genitive case of relative either by attraction or after ηκουσατε ēkousate The Colossians had in reality heard the gospel from Epaphras. [source]
First aorist passive participle of κηρυσσω kērussō to herald, to proclaim. In all creation (εν πασηι κτισει en pasēi ktisei). Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. A minister General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
Κτισις Ktisis is the act of founding (Romans 1:20) from κτιζω ktizō (Colossians 1:16), then a created thing (Romans 1:25), then the sum of created things as here and Revelation 3:14. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. [source]
General term for service Our “deacon” is this word transliterated and given a technical meaning as in Philemon 1:1. [source]
The verb means to stay at or with ( ἐπί ). So Philemon 1:24, to abide by the flesh. See on Romans 6:1. The faith is not the gospel system (see on Acts 6:7), but the Colossians' faith in Christ. Your faith would be better. [source]
For grounded, see on settle, 1 Peter 5:10; compare Luke 6:48, Luke 6:49; Ephesians 3:17. Settled, from ἕδρα aseat. Rev., steadfast. See 1 Corinthians 7:37; 1 Corinthians 15:58, the only other passages where it occurs. Compare ἑδραίωμα ground 1 Timothy 3:15. Bengel says: “The former is metaphorical, the latter more literal. The one implies greater respect to the foundation by which believers are supported; but settled suggests inward strength which believers themselves possess.” [source]
The present participle signifying continual shifting. Compare 1 Corinthians 15:58. [source]
Rev, correctly, in all creation. See on 2 Corinthians 5:17, and compare Colossians 1:15. [source]
Reverse Greek Commentary Search for Colossians 1:23
This only in Mark. It is interesting to note that Paul in Colossians 1:6, Colossians 1:23 claims that the gospel has spread all over the world. All this was before the destruction of Jerusalem. [source]
To remain in with locative, old verb. It is possible that πιστις pistis here has the notion of creed as Paul uses it later (Colossians 1:23 with επιμενω epimenō 1 Timothy 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must (δει ημας dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
The verb means primarily to remain or abide at or with, as 1 Corinthians 16:8; Philemon 1:24; and secondarily, to persevere, as Romans 11:23; Colossians 1:23. So better here, persist. [source]
Not leaders of parties or sects, but merely servants through whom ye believed. The etymology of the word Thayer gives as δια dia and κονις konis “raising dust by hastening.” In the Gospels it is the servant (Matthew 20:26) or waiter (John 2:5). Paul so describes himself as a minister (Colossians 1:23, Colossians 1:25). The technical sense of deacon comes later (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the Lord gave to him (ως ο Κυριος εδωκεν hōs ho Kurios edōken). Hence no minister of the Lord like Apollos and Paul has any basis for pride or conceit nor should be made the occasion for faction and strife. This idea Paul enlarges upon through chapters 1 Corinthians 3; 4 and it is made plain in chapter 1 Corinthians 12. [source]
Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23). [source]
Comp. 2 Corinthians 10:1; Ephesians 3:1; Colossians 1:23. Asserting his personal authority. [source]
Asserts all his personal and apostolic authority. For both words see also 1 Thessalonians 2:16; 2 Corinthians 10:1; Colossians 1:23; Ephesians 3:1. [source]
But it is not certain whether εν αγαπηι en agapēi should go with these participles or with the preceding infinitive κατοικησαι katoikēsai (dwell). Besides, these two perfect passive participles (from ριζοω rizoō old verb, in N.T. only here and Colossians 2:7, and from τεμελιοω themelioō see also Colossians 1:23) are in the nominative case and are to be taken with ινα εχισχυσητε hina exischusēte and are proleptically placed before ινα hina Ephesians 3:18 should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded). [source]
See on Colossians 1:23. To abide by the flesh. Compare Romans 6:1; Romans 11:22, Romans 11:23. [source]
Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Colossians 1:23. [source]
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
First aorist active indicative of τελω thelō Literally, we desired to come to you. I Paul Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Clear example of literary plural ητελεσαμεν ēthelesamen with singular pronoun εγω egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19. Once and again (και απαχ και δις kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato. And Satan hindered us Adversative use of και kaî but or and yet. First aorist active indicative of ενκοπτω enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not. [source]
Στύλος pillar, in Paul only Galatians 2:9. In Revelation 3:12; Revelation 10:1. Ἑδραίωμα stayprop, better than ground. N.T.oolxx, oClass. The kindred adjective ἑδαῖος firmstable, 1 Corinthians 7:37; 1 Corinthians 15:58; Colossians 1:23. These words are in apposition with church. The idea is that the church is the pillar, and, as such, the prop or support of the truth. It is quite beside the mark to press the architectural metaphor into detail. By giving to ἑδραίωμα the sense of stay or prop, the use of the two words for the same general idea is readily explained. The church is the pillar of the truth, and the function of the pillar is to support. [source]
First aorist active articular participle of ενδυναμοω endunamoō Late verb, but regular Pauline idiom (Romans 4:20; Philemon 4:13; Ephesians 6:10; 1 Timothy 1:12; 2 Timothy 4:17). Appointing me to his service (τεμενος εις διακονιαν themenos eis diakonian). Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
Second aorist middle participle. Pauline phrase and atmosphere (Acts 20:24; 1 Corinthians 3:5; 1 Corinthians 12:18, 1 Corinthians 12:28; 2 Corinthians 3:6; 2 Corinthians 4:1; Colossians 1:23; Ephesians 3:7; 1 Timothy 4:6; 2 Timothy 4:5, 2 Timothy 4:11). [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]
This is important also. Continue in these things (επιμενε αυτοις epimene autois). Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). Thou shalt save Future active of σωζω sōzō effective future, finally save. Cf. 1 Corinthians 9:27; John 10:9. [source]
Present active imperative of επιμενω epimenō old and common verb to stay by the side of a person or thing. See note on Romans 6:1; Colossians 1:23. “Stay by them,” “stick to them,” “see them through.” “Stick to the business of framing your own life and your teaching on right lines” (Parry). [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]
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]
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]
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]
Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23. [source]
In the lxx, not in the Hebrew. Quotation (the sixth) from Psalm 102:26-28 through Hebrews 1:10-12. Note emphatic position of συ su here at the beginning as in Hebrews 1:11-12 This Messianic Psalm pictures the Son in his Creative work and in his final triumph. Hast laid the foundation First aorist active of τεμελιοω themelioō old verb from τεμελιος themelios (foundation) for which see Colossians 1:23. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]