KJV: As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;
YLT: as ye also learned from Epaphras, our beloved fellow-servant, who is for you a faithful ministrant of the Christ,
Darby: even as ye learned from Epaphras our beloved fellow-bondman, who is a faithful minister of Christ for you,
ASV: even as ye learned of Epaphras our beloved fellow-servant, who is a faithful minister of Christ on our behalf,
| καθὼς | just as |
|
Parse: Adverb Root: καθώς Sense: according as. |
|
| ἐμάθετε | you learned |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: μανθάνω Sense: to learn, be appraised. |
|
| Ἐπαφρᾶ | Epaphras |
|
Parse: Noun, Genitive Masculine Singular Root: Ἐπαφρᾶς Sense: a Christian man mentioned in Paul’s epistles. |
|
| ἀγαπητοῦ | beloved |
|
Parse: Adjective, Genitive Masculine Singular Root: ἀγαπητός Sense: beloved, esteemed, dear, favourite, worthy of love. |
|
| συνδούλου | fellow bond-servant |
|
Parse: Noun, Genitive Masculine Singular Root: σύνδουλος Sense: a fellow servant, one who serves the same master with another. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| πιστὸς | faithful |
|
Parse: Adjective, Nominative Masculine Singular Root: πιστός Sense: trusty, faithful. |
|
| ὑπὲρ | on behalf of |
|
Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
|
| ἡμῶν | us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| διάκονος | a servant |
|
Parse: Noun, Nominative Masculine Singular Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
|
| τοῦ | - |
|
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Χριστοῦ | of Christ |
|
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
Greek Commentary for Colossians 1:7
“From Epaphras” who is the source of their knowledge of Christ. [source]
Clearly correct (Aleph A B D) and not υπερ υμων huper humōn (on your behalf). In a true sense Epaphras was Paul‘s messenger to Colossae. [source]
Used by Paul only here and Colossians 4:7. [source]
See on Matthew 20:26; see on Mark 9:35. [source]
Read ἡμῶν , us as Rev., on our behalf: as Paul's representative. [source]
Reverse Greek Commentary Search for Colossians 1:7
I is emphatic, giving the weight of personal authority to the statement. The question whether Paul means that he received directly from Christ, or mediately through the apostles or tradition, turns on a difference between two prepositions. Strictly, ἀπὸ fromor of, with the Lord, would imply the more remote source, from the Lord, through the apostles; but Paul does not always observe the distinction between this and παρά , from the preposition of the nearer source (see Greek, Colossians 1:7; Colossians 3:24); and this latter preposition compounded with the verb received, the emphatic I, and the mention of the fact itself, are decisive of the sense of an immediate communication from Christ to Paul. [source]
Late and rare (Philo, inscriptions and papyri). See also Romans 8:17. Fellow-members of the body (συνσωμα sunsōma). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). Fellow-partakers Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house. [source]
First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to συνδουλος sundoulos in Colossians 1:7 (σωμα sōma in sense of δουλος doulos). [source]
Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in Colossians 1:7. Note one article τον ton (the) with the three epithets given in an ascending scale (Lightfoot), brother Μου Mou (my) and υμων humōn (your) come together in sharp contrast. Messenger (αποστολον apostolon). See note on 2 Corinthians 8:23 for this use of αποστολος apostolos as messenger (missionary). Minister See note on Romans 13:6; Romans 15:16 for this ritualistic term. [source]
Used by Paul only here and Colossians 1:7, of Epaphras. By this term he designates Tychicus as, in common with himself, a servant of Jesus Christ. Probably not with a strict, but with a quasi official reference. [source]
Second aorist active indicative of παραλαμβανω paralambanō in same sense as in 1 Thessalonians 4:1; Philemon 4:9 (both μαντανω manthanō and παραλαμβανω paralambanō) that is like μαντανω manthanō to learn (Colossians 1:7), from Epaphras and others. [source]
Present passive participle (rooted to stay so) of εποικοδομεω epoikodomeō old verb, to build upon as in 1 Corinthians 3:10, 1 Corinthians 3:12. The metaphor is changed again to a building as continually going up (present tense). Stablished (βεβαιουμενοι bebaioumenoi). Present passive participle of βεβαιοω bebaioō old verb from βεβαιος bebaios (from βαινω βαιω bainōτηι πιστει baiō), to make firm or stable. In your faith Locative case, though the instrumental case, by your faith, makes good sense also. Even as ye were taught (διδασκω kathōs edidachthēte). First aorist passive indicative of παρελαβετε didaskō an allusion to εματετε parelabete in Colossians 2:6 and to εν ευχαριστιαι emathete in Colossians 1:7. In thanksgiving Hence they had no occasion to yield to the blandishments of the Gnostic teachers. [source]
Locative case, though the instrumental case, by your faith, makes good sense also. Even as ye were taught (διδασκω kathōs edidachthēte). First aorist passive indicative of παρελαβετε didaskō an allusion to εματετε parelabete in Colossians 2:6 and to εν ευχαριστιαι emathete in Colossians 1:7. In thanksgiving Hence they had no occasion to yield to the blandishments of the Gnostic teachers. [source]
, makes good sense also. Even as ye were taught (διδασκω kathōs edidachthēte). First aorist passive indicative of παρελαβετε didaskō an allusion to εματετε parelabete in Colossians 2:6 and to εν ευχαριστιαι emathete in Colossians 1:7. In thanksgiving Hence they had no occasion to yield to the blandishments of the Gnostic teachers. [source]
First aorist passive indicative of παρελαβετε didaskō an allusion to εματετε parelabete in Colossians 2:6 and to εν ευχαριστιαι emathete in Colossians 1:7. [source]
Mentioned also in Ephesians 6:21 as the bearer of that Epistle and with the same verb γνωρισει gnōrisei (future active of γνωριζω gnōrizō) and with the same descriptive epithet as here Abbott suggests that Paul adds συνδουλος sundoulos because he had used it of Epaphras in Colossians 1:7. Perhaps πιστος pistos goes with both substantives and means faithful to Paul as well as to Christ. [source]
See note on Colossians 1:7 for previous mention of this brother who had brought Paul news from Colossae. [source]
Rendering Christ himself a service by setting himself against ascetic errors. For διάκονος ministersee on 1 Timothy 3:8. Here in the general sense of servant, without any official meaning. Paul's more usual phrase is servant of God: servant ( διάκονος ) of Christ twice, and διάκονος Ἱησοῦ Χριστοῦ not at all. Paul uses δοῦλος bond-servantwith Jesus Christ. See 2 Corinthians 11:23; Colossians 1:7; and comp. Romans 1:1; Galatians 1:10; Philemon 1:1. [source]
Through Epaphras (Colossians 1:7, Colossians 1:8; Colossians 4:12), possibly from Onesimus also. [source]
Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Hebrews 1:4-1499; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (1714021780_7). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4. [source]
Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians 4:16), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, Cities and Bishoprics of Phrygia, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (op. cit., p. 413) “the City of Compromise,” the church here founded apparently by Epaphras (Colossians 1:7; Colossians 4:12.), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. [source]