KJV: And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;
YLT: And you -- being dead in the trespasses and the uncircumcision of your flesh -- He made alive together with him, having forgiven you all the trespasses,
Darby: And you, being dead in offences and in the uncircumcision of your flesh, he has quickened together with him, having forgiven us all the offences;
ASV: And you, being dead through your trespasses and the uncircumcision of your flesh, you, I say , did he make alive together with him, having forgiven us all our trespasses;
| νεκροὺς | dead |
|
Parse: Adjective, Accusative Masculine Plural Root: νεκρός Sense: properly. |
|
| ὄντας | being |
|
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| παραπτώμασιν | trespasses |
|
Parse: Noun, Dative Neuter Plural Root: παράπτωμα Sense: to fall beside or near something. |
|
| τῇ | in the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἀκροβυστίᾳ | uncircumcision |
|
Parse: Noun, Dative Feminine Singular Root: ἀκροβυστία Sense: having the foreskin, uncircumcised. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| σαρκὸς | flesh |
|
Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| συνεζωοποίησεν | He made alive together |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: συζωοποιέω Sense: to make one alive together. |
|
| χαρισάμενος | having forgiven |
|
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: χαρίζομαι Sense: to do something pleasant or agreeable (to one), to do a favour to, gratify. |
|
| ἡμῖν | us |
|
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| παραπτώματα | transgressions |
|
Parse: Noun, Accusative Neuter Plural Root: παράπτωμα Sense: to fall beside or near something. |
|
Greek Commentary for Colossians 2:13
Emphatic position, object of the verb συνεζωοποιησεν sunezōopoiēsen (did he quicken) and repeated (second υμας humās). You Gentiles as he explains. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
“Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. [source]
First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
That sinful, carnal nature of which uncircumcision was the sign, and which was the source of the trespasses. Compare Ephesians 2:11. [source]
Only here and Ephesians 2:5. Endowed with a new spiritual life, as Colossians 2:12. This issues in immortal life. Compare Ephesians 2:6. [source]
Freely ( χάρις gracefree gift ), as Luke 7:42; 2 Corinthians 2:7, 2 Corinthians 2:10; Colossians 3:13. Note the change of pronoun from you to us, believers generally, embracing himself. This change from the second to the first person, or, vice versa, is common in Paul's writings. See Colossians 1:10-13; Colossians 3:3, Colossians 3:4; Ephesians 2:2, Ephesians 2:3, Ephesians 2:13, Ephesians 2:14; Ephesians 4:31, Ephesians 4:32. [source]
Reverse Greek Commentary Search for Colossians 2:13
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
Spiritually. Compare Colossians 2:13; Romans 6:11-14; Romans 8:10, Romans 8:11“What God wrought in Christ He wrought, ipso facto, in all who are united with Him” (Ellicott). [source]
First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō as in Colossians 2:13 which see. Associative instrumental case in Χριστωι Christōi Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. By grace have ye been saved (χαριτι εστε σεσωσμενοι chariti este sesōsmenoi). Instrumental case of χαριτι chariti and perfect passive periphrastic indicative of σωζω sōzō Parenthetical clause interjected in the sentence. All of grace because we were dead. [source]
See on John 1:4. The life is not only with Christ, it is Christ. Compare John 14:6; 2 Corinthians 4:10, 2 Corinthians 4:11; 1 John 5:11, 1 John 5:12. For the change of person, our for your, see on Colossians 2:13. [source]
The cross. Many expositors, however, render in Him, Christ. This I adopt as harmonizing with the emphatic references to Christ which occur in every verse from Colossians 2:5to Colossians 2:14; Christ, four times; in Him, four; in whom, two; with Him, three. In it is necessary only if the subject of the sentence is Christ; but the very awkward change of subject from God (quickened us together, Colossians 2:13) is quite unnecessary. God is the subject throughout. [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take “dead” here in the spiritual sense (dead in trespasses and sins as in Colossians 2:13; Ephesians 2:1), but consider it “impossible” for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of πσυχη psuchē (life) in Matthew 16:25. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment.That they might be judged (ινα κριτωσιν μεν hina krithōsin men). Purpose clause with ινα hina and the first aorist passive subjunctive of κρινω krinō to judge, whereas ζωσιν δε zōsin de (by contrast) is the present active subjunctive of ζαω zaō to live. There is contrast also between κατα αντρωπους kata anthrōpous (according to men) and κατα τεον kata theon (according to God). [source]