KJV: Whereunto I also labour, striving according to his working, which worketh in me mightily.
YLT: for which also I labour, striving according to his working that is working in me in power.
Darby: Whereunto also I toil, combating according to his working, which works in me in power.
ASV: whereunto I labor also, striving according to his working, which worketh in me mightily.
| Εἰς | Unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὃ | this |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| κοπιῶ | I toil |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: κοπιάω Sense: to grow weary, tired, exhausted (with toil or burdens or grief). |
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| ἀγωνιζόμενος | striving |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἀγωνίζομαι Sense: to enter a contest: contend in the gymnastic games. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| ἐνέργειαν | energy |
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Parse: Noun, Accusative Feminine Singular Root: ἐνέργεια Sense: working, efficiency. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐνεργουμένην | working |
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Parse: Verb, Present Participle Middle, Accusative Feminine Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
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| ἐμοὶ | me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| δυνάμει | power |
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Parse: Noun, Dative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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Greek Commentary for Colossians 1:29
That is “to present every man perfect in Christ.” [source]
Late verb κοπιαω kopiaō from κοπος kopos (toil), to grow weary from toil (Matthew 11:28), to toil on (Philemon 2:16), sometimes for athletic training. In papyri. Striving (αγωνιζομενος agōnizomenos). Present middle participle of common verb αγωνιζομαι agōnizomai (from αγων agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. Working Our word “energy.” Late word from ενεργης energēs Play on the word here with the present passive participle of εν δυναμει energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite. [source]
Present middle participle of common verb αγωνιζομαι agōnizomai (from αγων agōn contest, as in Colossians 2:1), to contend in athletic games, to agonize, a favourite metaphor with Paul who is now a prisoner. [source]
Our word “energy.” Late word from ενεργης energēs Play on the word here with the present passive participle of εν δυναμει energeōenergoumenēn (energy energized) as in Ephesians 1:19. Paul was conscious of God‘s “energy” at work in him “mightily” (en dunamei), “in power” like dynamite. [source]
Unto weariness. See on Luke 5:5. The connection with the following ἀγωνιζόμενος contendingin the arena, seems to show that I labor has the special sense of labor in preparing for the contest. The same combination occurs 1 Timothy 4:10, where the correct reading is ἀγωνιζόμεθα westrive for ὀνειδιζόμεθα wesuffer reproach; and there is a similar combination, Philemon 2:16, run and labor. So Ignatius, Epistle to Polycarp, 6: “Labor ye one with another ( συγκοπιᾶτε ); strive together ( συναθλεῖτε , see 1 Corinthians 9:24-2701); run together, suffer together, go to rest together, arise together ” (the last two probably with reference to the uniform hours prescribed for athletes under training). So Clement of Rome: “Who have labored ( κοπιάσαντες ) much, and contended ( ἀγωνισάμενοι ) honorably” (ii. 7). See on 1713617209_4. [source]
From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός ofhorses; γυμνικός gymnastic μουσικός ofmusic; χάλκεος , where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contestand ἀγωνίζομαι tocontend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25(note); 1 Thessalonians 2:2. [source]
From ἐνεργής ἐν in ἔργον worklit. being in or at work. See on 1 Corinthians 16:9. Ἐνέργεια is the state of being at work; energy, efficiency. Used only of superhuman energy, good or evil. [source]
Kindred with the preceding. See on James 5:16. [source]
Reverse Greek Commentary Search for Colossians 1:29
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER- -DIVIDER- 2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; 2 Corinthians 5:1-8 Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER- 3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; Galatians 4:23,. -DIVIDER- -DIVIDER- Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER- -DIVIDER- The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER- -DIVIDER- 4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER- 5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER- -DIVIDER- It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER- -DIVIDER- It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER- -DIVIDER- It must be carefully noted:-DIVIDER- 1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER- -DIVIDER- 2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER- -DIVIDER- 3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]
Late word, here only in N.T., the effect of a thing wrought (from ενεργεω energeō to operate, perform, energize). Paul uses also the late kindred word ενεργεια energeia (Colossians 1:29; Colossians 2:12) for efficiency. [source]
See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. Comp. 1 Corinthians 12:6; Philemon 2:13; Colossians 1:29. The reference is to God, not to Christ. [source]
Not merely with reference to the apostleship, but with the design of making him an apostle. Comp. 2 Corinthians 2:12; Colossians 1:29. Observe how Paul puts himself on an equality with Peter. [source]
The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
An athletic contest. See on striving, Colossians 1:29, and compare striving together, Phlippians 1:27. [source]
Rev., striving. See on Colossians 1:29; see on Colossians 2:1. Compare Romans 15:30. [source]
Rev., how greatly I strive. Ἡλίκον whatgreat, only here and James 3:5. Conflict, continuing the metaphor of Colossians 1:29. Here of inward conflict, anxiety, prayer, as Colossians 4:12. [source]
Literally, “how great a contest I am having.” The old adjectival relative ηλικος hēlikos (like Latin quantus) is used for age or size in N.T. only here and James 3:5 (twice, how great, how small). It is an inward contest of anxiety like the μεριμνα merimna for all the churches (2 Corinthians 11:28). Αγωνα Agōna carries on the metaphor of αγωνιζομενος agōnizomenos in Colossians 1:29. [source]
Objective genitive after πιστεως pisteōs See note on Colossians 1:29 for ενεργεια energeia God had power to raise Christ from the dead (του εγειραντος tou egeirantos first aorist active participle of εγειρω egeirō the fact here stated) and he has power (energy) to give us new life in Christ by faith. [source]
See note on Colossians 1:29 of Paul. That ye may stand (ινα στατητε hina stathēte). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (στητε stēte) of ιστημι histēmi (according to A C D). Fully assured Perfect passive participle of πληροπορεω plērophoreō late compound, for which see note on Luke 1:1; Romans 14:5. [source]
Referring to the word, not to God. Comp. Philemon 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Ephesians 3:20; Colossians 1:29; James 5:16, and footnote on Colossians 1:29. The noun ἐνέργεια , PoIt means power in exercise, and is used only of superhuman power. [source]
The sense is that the coming of Antichrist proclaims itself to be according to the working of Satan by means of power, signs, etc. Ενέργεια Popower in exercise, used only of superhuman power. See Colossians 1:29; Colossians 2:12. [source]
Better, to which end. Comp. Colossians 1:29. The end is, “that ye may be counted worthy of the kingdom of God,” 2 Thessalonians 1:5. The same thought is continued in 2 Thessalonians 1:11. [source]
So Colossians 1:29. Probably purpose with reference to the contents of 2 Thessalonians 1:5-10. We have had the Thanksgiving (2 Thessalonians 1:3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (2 Thessalonians 1:11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). [source]
Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor 1 Thessalonians 1:3, and κοπιῶντας , and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ ; has an ascensive force: “we labor, yea struggle.” [source]
Cognate accusative with present middle imperative of αγωνιζω agōnizō Pauline word (1 Corinthians 9:25; Colossians 1:29). [source]
Perfect middle indicative of αγωνιζομαι agōnizomai a favourite figure with Paul (1 Corinthians 9:25; Colossians 1:29), with the cognate accusative αγωνα agōna (Philemon 1:27, Philemon 1:30, etc.). The “fight” is the athletic contest of his struggle for Christ. [source]
Note the emphatic position of ζῶν livingLiving is the word of God, since it is the word of “the living God” (Hebrews 3:12). Living in its essence. For ἐνεργὴς activeenergizing, and kindred words, see on John 1:12; see on Philemon 3:21; see on Colossians 1:29; see on Philemon 1:6. Manifesting itself actively in the world and in men's hearts. Comp. 1 Peter 1:23. [source]
That just quoted about the promise of rest and God‘s rest, but true of any real word of God. Living Cf. the Living God (Hebrews 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in John 1:1-18 where Jesus is pictured as the Logos on a par with God. “Our author is using Philonic language rather than Philonic ideas” (Moffatt). See John 6:63: “The words which I have spoken are spirit and are life.” Active Energetic, powerful (John 1:12; Philemon 3:21; Colossians 1:29). Sharper Comparative of τομος tomos cutting (from τεμνω temnō to cut), late adjective, here only in the N.T. Than Often so after a comparative (Luke 16:8; 2 Corinthians 12:13). Two-edged “Two-mouthed” Present middle participle of αχρι μερισμου diikneomai old verb to go through, here only in N.T. Even to the dividing Old word from μερος merizō As in 1 Thessalonians 5:23; 1 Corinthians 15:45, but not an argument for trichotomy. Psychology is constantly changing its terminology. Of both joints and marrow From αρμος arō to join, comes Μυελος harmos old word, here only in the N.T. μυω Muelos (from κριτικος muō to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. Quick to discern Verbal adjective in -κρινω ikos from εντυμησεων και εννοιων καρδιας krinō skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God‘s word like his eye sees the secret lurking doubt and unbelief “of the thoughts and intents of the heart” The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn. [source]