The Meaning of Colossians 1:26 Explained

Colossians 1:26

KJV: Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:

YLT: the secret that hath been hid from the ages and from the generations, but now was manifested to his saints,

Darby: the mystery which has been hidden from ages and from generations, but has now been made manifest to his saints;

ASV: even the mystery which hath been hid for ages and generations: but now hath it been manifested to his saints,

KJV Reverse Interlinear

[Even] the mystery  which  hath been hid  from  ages  and  from  generations,  but  now  is made manifest  to his  saints: 

What does Colossians 1:26 Mean?

Study Notes

mystery
.
mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:
(1) The mysteries of the kingdom of heaven Matthew 13:3-50 .
(2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
(3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51 ; 1 Corinthians 15:52 ; 1 Thessalonians 4:14-17 .
(4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11 ; Romans 16:25 ; Ephesians 6:19 ; Colossians 4:3 .
(5) the mystery of the church as the bride of Christ Ephesians 5:28-32 .
(6) the mystery of the inliving Christ Galatians 2:20 ; Colossians 1:26 ; Colossians 1:27 .
(7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2 ; Colossians 2:9 ; 1 Corinthians 2:7 .
(8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16 .
(9) the mystery of iniquity 2 Thessalonians 2:7 ; Matthew 13:33 .
(10) the mystery of the seven stars Revelation 1:20 .
(11) the mystery of Babylon Revelation 17:5 ; Revelation 17:7 .
kingdom (See Scofield " Matthew 3:2 ") .

Verse Meaning

This revelation included a "mystery." This term refers to a truth previously unknown but now revealed by God. In the Greek world it also referred to the secret ceremonies of pagan cults that only the initiated knew. Paul"s use was similar with the difference that God had now revealed this secret.
"The movement of world history is a linear progression which has also been directed by a secret purpose determined from the beginning by the one God." [1]
God had hidden this new revelation from human understanding for ages past. Paul expounded it more fully in Ephesians 3:3-9 and only gave its essence here as "Christ in [2] you [3]" (cf. Romans 8:10; 2 Corinthians 13:5; Galatians 2:20; Ephesians 1:13-14; Ephesians 3:17).
"For Christ to be among the Gentiles involved being in those who believed. And He was and is for them the hope of glory, the pledge that they shall share in His glory to come (cf. Colossians 3:4)." [4]
"The mystery was not that Gentiles would be saved but how they could be "fellow-heirs" ( Ephesians 3:6, KJV), on the same level with Jews, with no middle wall of partition between them ( Ephesians 2:12-14)." [5]

Context Summary

Colossians 1:21-29 - Laboring To Perfect The Church
How wonderful is God! His scheme of grace embraces the world of men, but He can concentrate on individual souls as unworthy as ours. You"¦ hath He reconciled. And He will never abandon His work until we arrive in His presence-chamber without spot or blemish or any such thing. But, of course, the putting forth of His power on our behalf is conditioned on our steadfast faith.
Paul drank deeply of the Master's cup. It seemed as if Jesus had trusted him with participation in the sorrows of Gethsemane and Calvary. And he was thus fitted for the stewardship of two great secrets, which it was his joy to unfold. In Ephesians 3:1-21 he says that he was commissioned to show the Gentiles that they might become fellow-heirs; but here, Colossians 1:27, that they might experience the indwelling of Christ. Those who are conscious of that indwelling know its riches of power and joy and victory. Their hope of glory is dimmed by no fear, because they have the Christ; in their hearts, and, therefore, heaven in their hearts, so it follows naturally that their hearts will one day be with Christ in heaven. Christ in us is the hope of glory. Note the individual interest which the true pastor takes in his flock, as shown in the repeated use of every man. [source]

Chapter Summary: Colossians 1

1  After salutation Paul thanks God for the Colossians' faith;
7  confirms the doctrine of Epaphras;
9  prays further for their increase in grace;
14  describes the supremacy of Christ;
21  encourages them to receive Jesus Christ, and commends his own ministry

Greek Commentary for Colossians 1:26

The mystery [το μυστηριον]
See note on 1 Corinthians 2:7 for this interesting word from μυστης — mustēs (initiate), from μυεω — mueō to wink, to blink. The Gnostics talked much of “mysteries.” Paul takes their very word (already in common use, Matthew 13:11) and uses it for the gospel. [source]
Which hath been hid [το αποκεκρυμμενον]
Perfect passive articular participle from αποκρυπτω — apokruptō old verb, to hide, to conceal from (1 Corinthians 2:7; Ephesians 3:9). But now it hath been manifested (νυν δε επανερωτη — nun de ephanerōthē). First aorist passive indicative of πανεροω — phaneroō to make manifest (πανερος — phaneros). The construction is suddenly changed (anacoluthon) from the participle to the finite verb. [source]
But now it hath been manifested [νυν δε επανερωτη]
First aorist passive indicative of πανεροω — phaneroō to make manifest The construction is suddenly changed (anacoluthon) from the participle to the finite verb. [source]
The mystery []
See on Romans 11:25. The kindred word μεμύημαι Ihave been initiated (A.V., instructed ) occurs Philemon 4:12, in the sense drawn from the technical use of the term, denoting the induction into pagan mysteries. Ignatius addresses the Ephesians as “fellow-initiates ( συμμύσται ), or students of the mysteries, with Paul” (Ephesians, 12). In the New Testament the word implies something which, while it may be obscure in its nature, or kept hidden in the past, is now revealed. Hence used very commonly with words denoting revelation or knowledge. So, “to know the mysteries,” Matthew 13:11; “revelation of the mystery,” Romans 16:25; made known, Ephesians 3:3, etc. In Colossians and Ephesians it is used, with a single exception, of the admission of the Gentiles to gospel privileges. Compare Romans 16:25, Romans 16:26. [source]
From ages - generations [ἀπὸ - αἰώνων - γενεῶν]
The unit and the factors: the aeon or age being made up of generations. Compare Ephesians 3:21, where the literal translation is unto all the generations of the age of the ages. The preposition ἀπὸ fromdiffers from πρό before(1 Corinthians 2:7), as marking the point from which concealment could properly begin. Before the beginning of the ages of the world the counsel of God was ordained, but not concealed, because there were no human beings from whom to conceal it. The concealment began from the beginning of the world, with the entrance of subjects to whom it could be a fact. [source]

Reverse Greek Commentary Search for Colossians 1:26

John 9:32 Since the world began [ἐκ τοῦ αἰῶνος]
The exact phrase only here in the New Testament. Ἁπ ' is found in Acts 3:21; Acts 15:18; ἀπὸ τῶν αἰώνων in Colossians 1:26. [source]
Romans 3:21 Is manifested [πεφανέρωται]
Rev., hath been manifested, rendering the perfect tense more strictly. Hath been manifested and now lies open to view. See on John 21:1, and see on revelation, Revelation 1:1The word implies a previous hiding. See Mark 4:22; Colossians 1:26, Colossians 1:27. [source]
Romans 16:25 Kept secret [σεσιγημένου]
Rev., more accurately, kept in silence. In Ephesians 3:9; Colossians 1:26, ἀποκεκρυμμένον hiddenaway, is used. [source]
Romans 16:25 Mystery []
See on Romans 11:25. The divine plan of redemption. The particular mystery of the conversion of the Gentiles, which is emphasized in Ephesians 3:3-9; Colossians 1:26, is included, but the reference is not to be limited to this. [source]
Romans 11:25 Mystery [μυστήριον]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Ephesians 3:3-6,47 Daniel 2:28, Daniel 2:30, of the king's secret. It occurs frequently in the apocryphal books, mostly of secrets of state, or plans kept by a king in his own mind. This meaning illustrates the use of the word in passages like Matthew 13:11, “mysteries of the kingdom of heaven” - secret purposes or counsels which God intends to carry into effect in His kingdom. So here; Romans 16:25; Ephesians 1:9; Ephesians 3:9; Colossians 1:26, Colossians 1:27; Colossians 2:2; Colossians 4:3; Revelation 10:7. In Justin Martyr (second century) it is commonly used in connection with σύμβολον symbol τύπος type παραβολή parableand so is evidently closely related in meaning to these words. Compare Revelation 1:20; Revelation 17:7, This meaning may possibly throw light on Ephesians 5:32. In early ecclesiastical Latin μυστήριον was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστήριον and not to sacramentum in the classical sense. In 1711717362_3 Paul uses the word as here, of the admission of the Gentiles. [source]
Romans 11:25 This mystery [το μυστηριον τουτο]
Not in the pagan sense of an esoteric doctrine for the initiated (from μυεω — mueō to blink, to wink), unknown secrets (2 Thessalonians 2:7), or like the mystery religions of the time, but the revealed will of God now made known to all (1 Corinthians 2:1, 1 Corinthians 2:7; 1 Corinthians 4:1) which includes Gentiles also (Romans 16:25; Colossians 1:26.; Ephesians 3:3.) and so far superior to man‘s wisdom (Colossians 2:2; Colossians 4:13; Ephesians 3:9; Ephesians 5:32; Ephesians 6:19; Matthew 13:11; Mark 4:11). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. “In early ecclesiastical Latin μυστηριον — mustērion was rendered by sacramentum, which in classical Latin means the military oath. The explanation of the word sacrament, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to μυστηριον — mustērion and not to sacramentum in the classical sense” (Vincent). [source]
1 Corinthians 2:1 mystery []
is correct. Christ crucified is the mystery of God (Colossians 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from μυεω — mueō to close, to shut, to initiate (Philemon 4:12). This mystery was once hidden from the ages (Colossians 1:26), but is now made plain in Christ (1 Corinthians 2:7; Romans 16:25.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan‘s Vocabulary). [source]
1 Corinthians 2:7 God‘s wisdom in a mystery [τεου σοπιαν εν μυστηριωι]
Two points are here sharply made. It is God‘s wisdom (note emphatic position of the genitive τεου — theou) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God‘s wisdom is eternal and superior to the wisdom of any age or time. God‘s wisdom is alone absolute. See note on 1 Corinthians 2:1 for mystery. It is not certain whether in a mystery is to be taken with wisdom or we speak. The result does not differ greatly, probably with wisdom, so long a secret and now at last revealed (Colossians 1:26; 2 Thessalonians 2:7). [source]
1 Corinthians 2:1 The mystery of God [το μυστηριον του τεου]
So Aleph A C Copt. like 1 Corinthians 2:7, but B D L P read μαρτυριον — marturion like 1 Corinthians 1:6. Probably mystery is correct. Christ crucified is the mystery of God (Colossians 2:2). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from μυεω — mueō to close, to shut, to initiate (Philemon 4:12). This mystery was once hidden from the ages (Colossians 1:26), but is now made plain in Christ (1 Corinthians 2:7; Romans 16:25.). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan‘s Vocabulary). [source]
1 Corinthians 2:7 That hath been hidden [την αποκεκρυμμενην]
See note on Romans 16:25; note on Colossians 1:26; Ephesians 3:5. Articular perfect passive participle of αποκρυπτω — apokruptō more precisely defining the indefinite σοπιαν — sophian (wisdom). Foreordained before the worlds (προωρισεν προ των αιωνων — proōrisen pro tōn aiōnōn). This relative clause (ην — hēn) defines still more closely God‘s wisdom. Note προ — pro with both verb and substantive (αιωνων — aiōnōn). Constative aorist of God‘s elective purpose as shown in Christ crucified (1 Corinthians 1:18-24). “It was no afterthought or change of plan” (Robertson and Plummer). Unto our glory “The glory of inward enlightenment as well as of outward exaltation” (Lightfoot). [source]
Ephesians 6:19 Mystery []
See on Romans 11:25; see on Colossians 1:26. [source]
Ephesians 3:9 From the beginning of the world [ἀπὸ τῶν αἰώνων]
Lit., from the ages. Rev., from all ages. See on Colossians 1:26. [source]
Ephesians 3:4 Mystery of Christ []
The mystery which is Christ. See on Colossians 1:26; see on Romans 11:25. [source]
Ephesians 1:9 The mystery of His will []
For mystery, see on Romans 11:25; see on Colossians 1:26. Another key-word of this epistle. God's grace as manifested in redemption is a mystery in virtue of its riches and depth - as the expression of God's very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation - making known. Of his will; pertaining to his will. Compare Ephesians 3:9. [source]
Ephesians 1:9 The mystery of his will [το μυστηριον του τεληματος αυτου]
Once hidden, now revealed as in Colossians 1:26 which see. See also Colossians 2:3. [source]
Ephesians 3:9 To make see [πωτισαι]
First aorist active infinitive of ποτιζω — photizō late verb, to turn the light on. With the eyes of the heart enlightened (Ephesians 1:18) one can then turn the light for others to see. See note on Colossians 1:26. [source]
Philippians 4:12 I am instructed [μεμύημαι]
Rev., have I learned the secret. The metaphor is from the initiatory rites of the pagan mysteries. I have been initiated. See on Colossians 1:26. [source]
Colossians 2:2 The mystery of God, even Christ [του μυστηριου του τεου Χριστου]
The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
Colossians 2:2 Being knit together [συνβιβαστεντες]
First aorist passive participle of συνβιβαζω — sunbibazō old verb, causal of βαινω — bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος — sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος — eis pan ploutos). Probably some distinction intended between εν — en (in love as the sphere) and εις — eis (unto as the goal). Of the full assurance of understanding On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
Colossians 2:2 Of the full assurance of understanding [της πληροποριας της συνεσεως]
On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
1 Timothy 3:9 The mystery of the faith [τὸ μυστήριον τῆς πίστεως]
The phrase N.T.oIn the Gospels only, mystery or mysteries of the kingdom of God or of heaven. In Paul, mystery or mysteries of God, of his will, of Christ, of the gospel, of iniquity, the mystery kept secret or hidden away. Several times without qualification, the mystery or mysteries. See on 2 Thessalonians 2:7. The mystery of the faith is the subject - matter of the faith; the truth which is its basis, which was kept hidden from the world until revealed at the appointed time, and which is a secret to ordinary eyes, but is made known by divine revelation. Comp. Romans 16:25; Ephesians 3:9; Colossians 1:26; 1 Corinthians 2:7. For the faith see on Galatians 1:23, and comp. Introduction to these Epistles, VI. [source]
1 Timothy 3:9 The mystery of the faith [το μυστηριον της πιστεως]
“The inner secret of the faith,” the revelation given in Christ. See for μυστηριον — mustērion in Paul (2 Thessalonians 2:7; 1 Corinthians 2:7; Romans 16:25; Colossians 1:26; Ephesians 3:9). [source]
1 Timothy 3:16 Was manifested [επανερωτη]
First aorist passive indicative of πανεροω — phaneroō to manifest. Here used to describe the incarnation 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). [source]
1 Timothy 3:16 Lit. confessedly . N.T.o The mystery of godliness [τὸ τῆς εὐσεβείας μυστήριον]
(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 Timothy 3:16 Without controversy [ὁμολογουμένως]
Lit. confessedly. N.T.oThe mystery of godliness ( τὸ τῆς εὐσεβείας μυστήριον )(a) The connection of thought is with the truth (1 Timothy 3:15), and the words mystery of godliness are a paraphrase of that word. The church is the pillar and stay of the truth, and the truth constitutes the mystery of godliness. (b) The contents of this truth or mystery is Christ, revealed in the gospel as the Savior from ungodliness, the norm and inspiration of godliness, the divine life in man, causing him to live unto God as Christ did and does (Romans 6:10). See 1 Timothy 1:15; 1 Timothy 2:5; Colossians 1:26, Colossians 1:27. According to the Fourth Gospel, Christ is himself the truth (John 14:6). The mystery of godliness is the substance of piety = mystery of the faith (1 Timothy 3:9). (c) The truth is called a mystery because it was, historically, hidden, until revealed in the person and work of Christ; also because it is concealed from human wisdom, and apprehended only by faith in the revelation of God through Christ. (d) The genitive, of godliness, is possessive. The mystery of godliness is the truth which pertains or belongs to godliness. It is not the property of worldly wisdom. Great ( μέγα ) means important, weighty, as Ephesians 5:32. [source]
1 Timothy 3:16 Great [μεγα]
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]
1 Timothy 3:16 He who [ος]
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]
2 Timothy 1:10 Made manifest [φανερωθεῖσαν]
See on 1 Timothy 3:16. In contrast with the preceding clause, this marks the historical fulfillment in time of the eternal, divine counsel. Comp. Titus 1:3. There is an implication that the divine counsel was hidden until the fitting time: comp. Ephesians 3:5, and see Colossians 1:26. [source]
2 Timothy 1:10 But hath now been manifested [πανερωτεισαν δε νυν]
First aorist passive participle of πανεροω — phaneroō agreeing with χαριν — charin See Titus 1:3; Colossians 1:26; Colossians 3:4 for πανεροω — phaneroō and the contrast made. [source]
Titus 1:2 Promised [επηγγειλατο]
First aorist middle indicative of επαγγελλω — epaggellō Antithesis in επανερωσεν δε — ephanerōsen de (manifested) in Titus 1:3 (first aorist active indicative of πανεροω — phaneroō). Same contrast in Romans 16:25; Colossians 1:26. Before times eternal (προ χρονων αιωνων — pro chronōn aiōnōn). Not to God‘s purpose before time began (Ephesians 1:4; 2 Timothy 1:9), but to definite promises (Romans 9:4) made in time (Lock). “Long ages ago.” See note on Romans 16:25. [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Revelation 1:20 The mystery of the seven stars [το μυστηριον των επτα αστερων]
On the word μυστηριον — mustērion see note on Matthew 13:11; and note on 2 Thessalonians 2:7; and note on Colossians 1:26. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in Revelation 10:7; Revelation 13:18; Revelation 17:7, Revelation 17:9; Daniel 2:47. Probably the accusative absolute (Charles), “as for the mystery” (Robertson, Grammar, pp. 490, 1130), as in Romans 8:3. This item is picked out of the previous vision (Revelation 1:16) as needing explanation at once and as affording a clue to what follows (Revelation 2:1, Revelation 2:5). [source]

What do the individual words in Colossians 1:26 mean?

the mystery - having been hidden from the ages and the generations now however having been manifested to the saints of Him
τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ τῶν γενεῶν νῦν δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ

μυστήριον  mystery 
Parse: Noun, Accusative Neuter Singular
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
ἀποκεκρυμμένον  having  been  hidden 
Parse: Verb, Perfect Participle Middle or Passive, Accusative Neuter Singular
Root: ἀποκρύπτω  
Sense: to hide.
αἰώνων  ages 
Parse: Noun, Genitive Masculine Plural
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
γενεῶν  generations 
Parse: Noun, Genitive Feminine Plural
Root: γενεά  
Sense: fathered, birth, nativity.
νῦν  now 
Parse: Adverb
Root: νῦν  
Sense: at this time, the present, now.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἐφανερώθη  having  been  manifested 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: φανερόω  
Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way.
τοῖς  to  the 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἁγίοις  saints 
Parse: Adjective, Dative Masculine Plural
Root: ἅγιος  
Sense: most holy thing, a saint.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.