KJV: Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;
YLT: Put on, therefore, as choice ones of God, holy and beloved, bowels of mercies, kindness, humble-mindedness, meekness, long-suffering,
Darby: Put on therefore, as the elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, longsuffering;
ASV: Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, meekness, longsuffering;
| Ἐνδύσασθε | Put on |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Plural Root: ἐνδύω Sense: to sink into (clothing), put on, clothe one’s self. |
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| ἐκλεκτοὶ | [the] elect |
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Parse: Adjective, Nominative Masculine Plural Root: ἐκλεκτός Sense: picked out, chosen. |
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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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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἅγιοι | holy |
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Parse: Adjective, Nominative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| ἠγαπημένοι | beloved |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: ἀγαπάω Sense: of persons. |
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| σπλάγχνα | hearts |
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Parse: Noun, Accusative Neuter Plural Root: σπλάγχνον Sense: bowels, intestines, (the heart, lungs, liver, etc.). |
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| οἰκτιρμοῦ | of compassion |
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Parse: Noun, Genitive Masculine Singular Root: οἰκτιρμός Sense: compassion, pity, mercy. |
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| χρηστότητα | kindness |
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Parse: Noun, Accusative Feminine Singular Root: χρηστότης Sense: moral goodness, integrity. |
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| ταπεινοφροσύνην | humility |
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Parse: Noun, Accusative Feminine Singular Root: ταπεινοφροσύνη Sense: the having a humble opinion of one’s self. |
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| πραΰτητα | gentleness |
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Parse: Noun, Accusative Feminine Singular Root: πραΰτης Sense: mildness of disposition, gentleness of spirit, meekness. |
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| μακροθυμίαν | [and] patience |
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Parse: Noun, Accusative Feminine Singular Root: μακροθυμία Sense: patience, endurance, constancy, steadfastness, perseverance. |
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Greek Commentary for Colossians 3:12
First aorist middle imperative of ενδυνω endunō (Colossians 3:10). He explains and applies (ουν oun therefore) the figure of “the new man” as “the new garment.” [source]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
See on 1 Peter 3:8; see on 2 Corinthians 1:3. Rev., a heart of compassion. [source]
See on Romans 3:12. [source]
See on Matthew 5:5. [source]
See on James 5:7. [source]
Reverse Greek Commentary Search for Colossians 3:12
Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptnessseverity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης . [source]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
The phrase only here and Romans 13:14. The figurative use of the verb occurs only once in the Gospels, Luke 24:49, but often in Paul, 1 Corinthians 15:53; Ephesians 4:24; Colossians 3:10, Colossians 3:12, etc. Chrysostom (Hom. xiii. on Ephesians) remarks, “We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship.” In lxx quite often in the figurative sense, as Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 6:41; Job 8:22; Job 29:14; Psalm 108:1-13:18. Similarly in class., Plato, Rep. 620, of Thersites putting on the form of a monkey: Xen. Cyr. ii. 1,13, of insinuating one's self into the minds of hearers. So the Lat. induere: Cicero, De Off. iii. 10,43, to assume the part of a judge: Tac. Ann. xvi. 28, to take on the part of a traitor or enemy. To put on Christ implies making his character, feelings and works our own. Thus Chrysostom: “If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature.” And again: “He who is clothed appears to be that with which he is clothed.” [source]
Lit., willings. See on Colossians 3:12. [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]
Present middle imperative of γινομαι ginomai “keep on becoming kind (χρηστος chrēstos used of God in Romans 2:4) toward one another.” See notes on Colossians 3:12. [source]
For mercies, see on 2 Corinthians 1:3, and compare Colossians 3:12. [source]
In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. [source]
Present active participle of τελοντας thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης embateuō (from κενεμβατευων embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω kenembateuōn (a verb that does not exist, though αιωρα kenembateō does occur) with ενεβατευσεν aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
Here κατα kata expresses the aim of Paul‘s apostleship, not the standard by which he was chosen as in Philemon 3:14; a classic idiom, repeated here with επιγνωσιν ευσεβειαν επιταγην epignōsinεπιγνωσιν eusebeianτης κατ ευσεβειαν epitagēn “with a view to” in each case. For “God‘s elect” see note on Romans 8:33; Colossians 3:12. [source]
“To be non-fighters” (1 Timothy 3:3), originally “invincible.” Gentle (επιεικεις epieikeis). See note on 1 Timothy 3:3. Meekness Πραοτητα Praotēta See note on Colossians 3:12. [source]
Πραοτητα Praotēta See note on Colossians 3:12. [source]
The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and merciful. Πολυσπλαγχνός is from πολύς , much, and σπλάγχνα , the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Philemon 1:8; Colossians 3:12, etc.). Compare εὔσπλαγχνοι , tender-hearted, Ephesians 4:32. The distinction between this and οἰκτίρμων , merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering. [source]
Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, Ephesians 6:17; 1 Thessalonians 5:8; Colossians 3:12. [source]
Present active subjunctive of τεωρεω theōreō like εχει echei just before.In need (χρειαν εχοντα chreian echonta). “Having need” (present active predicate participle of εχω echō agreeing with αδελπον adelphon). See the vivid picture of a like case in James 2:15.Shutteth up First aorist (effective) active subjunctive of κλειω kleiō to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα splagchna common in lxx and N.T. for the nobler viscera, the seat of the emotions, as in Philemon 2:11; Colossians 3:12). Only here in John.How (πως pōs). Rhetorical question like that in James 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need. [source]
First aorist (effective) active subjunctive of κλειω kleiō to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα splagchna common in lxx and N.T. for the nobler viscera, the seat of the emotions, as in Philemon 2:11; Colossians 3:12). Only here in John.How (πως pōs). Rhetorical question like that in James 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need. [source]