The Meaning of Colossians 1:27 Explained

Colossians 1:27

KJV: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:

YLT: to whom God did will to make known what is the riches of the glory of this secret among the nations -- which is Christ in you, the hope of the glory,

Darby: to whom God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you the hope of glory:

ASV: to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory:

KJV Reverse Interlinear

To whom  God  would  make known  what  [is] the riches  of the glory  of this  mystery  among  the Gentiles;  which  is  Christ  in  you,  the hope  of glory: 

What does Colossians 1:27 Mean?

Study Notes

mystery (See Scofield " Matthew 13:11 ") .
Christ .
new man
The new man is the regenerate man as distinguished from the old man (See Scofield " Romans 6:6 ") and is a new man as having become a partaker of the divine nature and life 2 Peter 1:4 ; Colossians 3:3 ; Colossians 3:4 and in no sense the old man made over, or improved; 2 Corinthians 5:17 ; Galatians 6:15 ; Ephesians 2:10 ; Colossians 3:10 . The new man is Christ, "formed" in the believer; Galatians 2:20 ; Galatians 4:19 ; Colossians 1:27 ; 1 John 4:12 .
righteousness (See Scofield " Romans 10:10 ") .

Verse Meaning

That God would save Gentiles was no new revelation (e.g, Isaiah 49:6), but that He would dwell in them and deal with them on the same basis as He did Jews was new revelation. Those who rejected this revelation insisted that Gentiles had to become Jews before they could become Christians (cf. Acts 15:1).
"At least four defining characteristics of the church are described as a mystery. (1) The body concept of Jewish and Gentile believers united into one body is designated as a mystery in Ephesians 3:1-12. (2) The doctrine of Christ indwelling every believer, the Christ-in-you concept, is called a mystery in Colossians 1:24-27 (cf. Colossians 2:10-19; Colossians 3:4; Colossians 3:11). (3) The church as the Bride of Christ is called a mystery in Ephesians 5:22-32. (4) The Rapture is called a mystery in 1 Corinthians 15:50-58. These four mysteries describe qualities that distinguish the church from Israel." [1]
Progressive dispensationalists, along with non-dispensationalists (i.e, covenant theologians), interpret the mystery of Christ in us as the realization of the Old Testament promise that God would put His Spirit within believers ( Ezekiel 36:27; cf. Ezekiel 37:14). [2] Normative dispensationalists take this mystery as new revelation that Christ would indwell believers in the church. [3] The difference is not in the Spirit and Christ distinction; both positions see unity between the Spirit and Christ. The difference is the concept of the church, though both progressive and normative dispensationalists see the church as distinct from Israel. Progressives view the church as the present predicted phase of the messianic (Davidic) kingdom. Normatives see the church as distinct from the messianic (Davidic) kingdom and not predicted in the Old Testament.
"It is striking that for the third time in these opening paragraphs the theme of hope is given central place in the gospel ( Colossians 1:5; Colossians 1:23; Colossians 1:27 ...). This is an appropriate note on which to wind up this brief reference to the mystery of God"s purpose shaped from before the ages and generations and now moving toward its eschatological climax." [4]

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 1:27

God was pleased [ητελησεν ο τεος]
First aorist active indicative of τελω — thelō to will, to wish. “God willed” this change from hidden mystery to manifestation. [source]
To make known [γνωρισαι]
First aorist active infinitive of γνωριζω — gnōrizō (from γινωσκω — ginōskō). Among the Gentiles This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, “the riches of the glory of this mystery” He feels the high honour keenly and meets the responsibility humbly. Which (ο — ho). Grammatical gender (neuter) agreeing with μυστηριου — mustēriou (mystery), supported by A B P Vulg., though ος — hos (who) agreeing with Χριστος — Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” (Χριστος εν υμιν η ελπις της δοχης — Christos en humin hē elpis tēs doxēs). He is addressing Gentiles, but the idea of εν — en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα — Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
Which [ο]
Grammatical gender (neuter) agreeing with μυστηριου — mustēriou (mystery), supported by A B P Vulg., though ος — hos (who) agreeing with Χριστος — Christos in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of “this mystery” is “Christ in you the hope of glory” He is addressing Gentiles, but the idea of εν — en here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in Ephesians 3:17. He constitutes also the hope of glory for he is the Σεκινα — Shekinah of God. Christ is our hope now (1 Timothy 1:1) and the consummation will come (Romans 8:18). [source]
Would make known [ἠθέλησεν γνωρίσαι]
Lit., willed to make known. Rev., was pleased. Hence the apostles who were called to make known the Gospel were such by the will of God (Colossians 1:1). [source]
Riches []
See on Romans 2:4. [source]
Of the glory of this mystery among the Gentiles []
The mystery of the admission of the Gentiles to the gospel covenant, now revealed through Paul's preaching, was divinely rich and glorious. This glory is the manifestation of the kingdom of Christ among the Gentiles as their inheritance (Colossians 1:12; compare Romans 8:18, Romans 8:21; 2 Corinthians 4:17). The richness exhibited itself in the free dispensation of the Gospel to the Gentile as well as to the Jew. It was not limited by national lines. Compare “the same Lord is rich unto all,” Romans 10:12; and beggarly elements, Galatians 4:9. [source]
Which is Christ in you []
The readings differ. Some read ὅς , masculine, which, referring to the riches: others ὃ , neuter, which, referring to mystery. The latter corresponds with Colossians 2:2, the mystery of God, Christ, etc. In either case the defining words are Christ in you, i.e., in the Gentiles; either as constituting the richness of glory in this mystery, or as being the essence of the myself itself. In you may be either within you, dwelling in your hearts, or among you. The latter accords with among the Gentiles, the former with dwell in your hearts, Ephesians 3:17. Compare Romans 8:10; 2 Corinthians 13:5; Galatians 4:19. [source]
The hope of glory [ἡ ἐλπὶς τῆς δόξης]
Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “the second time unto salvation” (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7 [source]

Reverse Greek Commentary Search for Colossians 1:27

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 2:4 Riches [πλούτου]
A favorite word with Paul to describe the quality of the divine attributes and gifts. See 2 Corinthians 8:9; Ephesians 1:7, Ephesians 1:18; Ephesians 2:4, Ephesians 2:7; Ephesians 3:8, Ephesians 3:16; Philemon 4:19; Colossians 1:27. [source]
Romans 11:25 Mystery [μυστήριον]
In the Septuagint only in Daniel. See Daniel 2:18, Daniel 2:19, Daniel 2:27, 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 Ephesians 3:3-6, Paul uses the word as here, of the admission of the Gentiles. [source]
Galatians 4:19 Until Christ be formed in you [μέχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν]
The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul's spiritual travail. The verb μορφοῦν N.T.oThe idea under different aspects is common. See Romans 8:9; 1 Corinthians 2:16; 1 Corinthians 6:15; 2 Corinthians 3:18; Galatians 2:20; Ephesians 3:17; Colossians 1:27. [source]
Ephesians 2:14 Our peace [ἡ εἰρήνη ἡμῶν]
Christ is similarly described in abstract terms in 1 Corinthians 1:30; wisdom, righteousness, sanctification, redemption. So Colossians 1:27, hope of glory. Christ is thus not merely our peace-maker, but our very peace itself. [source]
Ephesians 1:8 According to the riches of his grace [κατα το πλουτος της χαριτος αυτου]
A thoroughly Pauline phrase, riches of kindness (Romans 2:4), riches of glory (Colossians 1:27; Ephesians 3:16; Philemon 4:19), riches of fulness of understanding (Colossians 2:7), riches of Christ (Ephesians 3:8), and in Ephesians 2:7 “the surpassing riches of grace.” [source]
Colossians 3:16 Richly []
See on Romans 2:4, and compare Colossians 1:27. [source]
Colossians 2:2 Of God []
The best textual authorities add Χριστοῦ ofChrist. So Rev., of God, even Christ. Christ is in apposition with mystery. Compare Colossians 1:27. [source]
1 Timothy 1:1 Jesus Christ which is our hope []
The phrase is unique in N.T. Comp. Colossians 1:27, where, however, the construction is doubtful. Ἑλπὶς hopeis predicated of Christ by Ignatius, Eph. xxi.; Philad. v. The salutation as a whole has no parallel in Paul. [source]
1 Timothy 1:1 Our hope [της ελπιδος ημων]
Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [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 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [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]
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]
Titus 3:7 According to the hope of eternal life [κατ ' ἐλπίδα ζωῆς αἰωνίου]
Const. of eternal life with heirs, and rend. heirs of eternal life according to hope. Comp. Romans 4:18; Romans 5:2; Romans 8:24; Galatians 5:5; Colossians 1:5, Colossians 1:27; Titus 1:2; 1 Peter 1:3; 1 John 3:2, 1 John 3:3. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]

What do the individual words in Colossians 1:27 mean?

to whom has willed - God to make known what [is] the riches of the glory of the mystery this among the Gentiles which is Christ in you the hope - of glory
οἷς ἠθέλησεν Θεὸς γνωρίσαι τί τὸ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν ἐστιν Χριστὸς ἐν ὑμῖν ἐλπὶς τῆς δόξης

οἷς  to  whom 
Parse: Personal / Relative Pronoun, Dative Masculine Plural
Root: ὅς 
Sense: who, which, what, that.
ἠθέλησεν  has  willed 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
γνωρίσαι  to  make  known 
Parse: Verb, Aorist Infinitive Active
Root: γνωρίζω  
Sense: to make known.
τί  what  [is] 
Parse: Interrogative / Indefinite Pronoun, Nominative Neuter Singular
Root: τίς  
Sense: who, which, what.
πλοῦτος  riches 
Parse: Noun, Nominative Neuter Singular
Root: πλοῦτος  
Sense: riches, wealth.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δόξης  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
μυστηρίου  mystery 
Parse: Noun, Genitive Neuter Singular
Root: μυστήριον  
Sense: hidden thing, secret, mystery.
τούτου  this 
Parse: Demonstrative Pronoun, Genitive Neuter Singular
Root: οὗτος  
Sense: this.
ἔθνεσιν  Gentiles 
Parse: Noun, Dative Neuter Plural
Root: ἔθνος  
Sense: a multitude (whether of men or of beasts) associated or living together.
Χριστὸς  Christ 
Parse: Noun, Nominative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἐλπὶς  hope 
Parse: Noun, Nominative Feminine Singular
Root: ἐλπίς  
Sense: expectation of evil, fear.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δόξης  of  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.