KJV: If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.
YLT: If, then, ye were raised with the Christ, the things above seek ye, where the Christ is, on the right hand of God seated,
Darby: If therefore ye have been raised with the Christ, seek the things which are above, where the Christ is, sitting at the right hand of God:
ASV: If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
| συνηγέρθητε | you have been raised with |
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Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: συνεγείρω Sense: to raise together, to cause to raise together. |
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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| τὰ | the things |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἄνω | above |
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Parse: Adverb Root: ἄνω Sense: up, upwards, above, on high. |
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| ζητεῖτε | seek |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: ζητέω Sense: to seek in order to find. |
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| οὗ | where |
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Parse: Adverb Root: οὗ Sense: where. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστός | Christ |
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Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| ἐν | at [the] |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| δεξιᾷ | right hand |
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Parse: Adjective, Dative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| καθήμενος | sitting |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: κάθημαι Sense: to sit down, seat one’s self. |
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Greek Commentary for Colossians 3:1
Condition of the first class, assumed as true, like that in Colossians 2:20 and the other half of the picture of baptism in Colossians 2:12 and using the same form συνηγερτητε sunēgerthēte as then which see for the verb συνεγειρω sunegeirō Associative instrumental case of Χριστωι Christōi [source]
“The upward things” (cf. Philemon 3:14), the treasure in heaven (Matthew 6:20). Paul gives this ideal and goal in place of merely ascetic rules. Seated on the right hand of God (εν δεχιαι του τεου κατημενος en dexiāi tou theou kathēmenos). Not periphrastic verb, but additional statement. Christ is up there and at God‘s right hand. Cf. Colossians 2:3. [source]
Not periphrastic verb, but additional statement. Christ is up there and at God‘s right hand. Cf. Colossians 2:3. [source]
Rev., correctly, were raised. See Colossians 2:12. In their baptism in which they died (Colossians 2:20). Compare Romans 6:2sqq. [source]
According to the A.V. the literal rendering would be is sitting. Is, however, must be taken separately; where Christ is, seated. Seated is a secondary predicate, as hidden in Colossians 2:3. Compare Ephesians 2:4-6; Revelation 3:21. [source]
Reverse Greek Commentary Search for Colossians 3:1
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]
Also peculiar to John's Gospel. Compare Colossians 3:1. On the phrase to be of ( εἶναι ἐκ ) see on John 1:46. [source]
This language, peculiar to John, could take up the idea in Josephus that these rabbis came from Gehenna whence they will go as children of the devil (John 8:44), but the use of εκ του κοσμου τουτου ek tou kosmou toutou (“of this world” in origin) as parallel to what we have here seems to prove that the contrast between κατω katō and ανω anō here is between the earthly (sensual) and the heavenly as in James 3:15-17. See also Colossians 3:1. This is the only use of κατω katō in John (except John 8:6). These proud rabbis had their origin in this world of darkness (John 1:9) with all its limitations. I am from above The contrast is complete in origin and character, already stated in John 3:31, and calculated to intensify their anger. [source]
Thou hast fallen into iniquity as into fetters. The word σύνδεσμον denotes a close, firm bond ( σύν , together)It is used of the bond of Christian peace (Ephesians 4:3); of the close compacting of the church represented as a body (Colossians 2:19); and of love as the bond of perfectness (Colossians 3:14:). See Isaiah 58:6. [source]
Rising from the throne to protect and receive his servant. Usually Jesus is represented in the New Testament as seated at the Father's right hand. See Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
For this use of εχω λογον echō logon with προς pros See note on Matthew 5:32; and note on Colossians 3:13. The town-clerk names Demetrius and the craftsmen (τεχνιται technitai) as the parties responsible for the riot. [source]
The Greeks called all men “barbarians” who did not speak Greek (Romans 1:14), not “barbarians” in our sense of rude and uncivilized, but simply “foreign folk.” Diodorus Siculus (Acts 28:12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition In Colossians 3:11 Paul couples it with Scythian as certainly not Christian. These are (with Acts 28:4 below) the only N.T. instances. [source]
Full of the Holy Spirit, gazing steadfastly into heaven, he saw God‘s glory and Jesus “standing” as if he had risen to cheer the brave Stephen. Elsewhere (save Acts 7:56 also) he is pictured as sitting at the right hand of God (the Session of Christ) as in Matthew 26:64; Mark 16:19; Acts 2:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3. [source]
The rational and moral I, the essence of the man which is conscious of itself as an ethical personality. Not to be confounded with the new man (Ephesians 4:24; Colossians 3:10). It is substantially the same with the mind (Romans 7:23). [source]
Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Only in Paul's writings. The radical idea of the word is profitableness. Compare have become unprofitable. Hence it passes readily into the meaning of wholesomeness. See on Matthew 11:30. It is opposed by Paul to ἀποτομία abruptnessseverity (Romans 11:22). It is rendered kindness in Ephesians 2:7; Colossians 3:12; Galatians 5:22. Paul, and he only, also uses ἀγαθωσύνη for goodness. The distinction as drawn out by Jerome is that ἀγαθωσύνη represents a sterner virtue, showing itself in a zeal for truth which rebukes, corrects, and chastises, as Christ when He purged the temple. Χρηστότης is more gentle, gracious, and kindly Bishop Lightfoot defines it as a kindly disposition to one's neighbor, not necessarily taking a practical form, while ἀγαθωσύνη energizes the χρηστότης . [source]
As the medium of his thanksgiving: “As one who is present to his grateful thoughts; in so far, namely, as that for which he thanks God is vividly perceived and felt by him to have been brought about through Christ.” Compare Romans 7:25; Colossians 3:17; Ephesians 5:20. In penitence and in thanksgiving alike, Jesus Christ is the one mediator through whom we have access to God. [source]
Or, saints by way of call. See on called to be an apostle, Romans 1:1. It is asserted that they are what they are called. The term ἅγιοι saintsis applied to Christians in three senses in theNew Testament. 1, As members of a visible and local community (Acts 9:32, Acts 9:41; Acts 26:10); 2, as members of a spiritual community (1 Corinthians 1:2; Colossians 3:12); 3, as individually holy (Ephesians 1:18; Colossians 1:12; Revelation 13:10). [source]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
The whole human race from the Greek point of view, Jews coming under βαρβαροις barbarois On this word see note on Acts 28:2, Acts 28:4; note on 1 Corinthians 14:11; and note on Colossians 3:11 (only N.T. instances). The Greeks called all others barbarians and the Jews termed all others Gentiles. Did Paul consider the Romans as Greeks? They had absorbed the Greek language and culture. [source]
Only here and Philemon 3:14. The kindred verb βραβεύω tobe umpire, occurs once, Colossians 3:15. See note. [source]
Whether the apostle means, use the bondage or use the freedom - whether, take advantage of the offer of freedom, or, remain in slavery - is, as Dean Stanley remarks, one of the most evenly balanced questions in the interpretation of the New Testament. The force of καὶ evenand the positive injunction of the apostle in 1 Corinthians 7:20and 1 Corinthians 7:24, seem to favor the meaning, remain in slavery. The injunction is to be read in the light of 1 Corinthians 7:22, and of Galatians 3:28; Colossians 3:11; 1 Corinthians 12:13, that freeman and slave are one in Christ; and also of the feeling pervading the Church of the speedy termination of the present economy by the second coming of the Lord. See 1 Corinthians 7:26, 1 Corinthians 7:29. We must be careful to avoid basing our conclusion on the modern sentiment respecting freedom and slavery. [source]
Only twice outside of Paul's writings: Revelation 21:8; Revelation 22:15. This is the earliest known instance of the use of the word. For the collocation of the covetous and idolaters, compare Colossians 3:15; Ephesians 5:5. New-Testament usage does not confine the term to the worship of images, but extends it to the soul's devotion to any object which usurps the place of God. [source]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
Rev. more literally, “were enriched.” Compare Colossians 3:16; and see on Romans 2:4. [source]
The final goal of all God‘s redemptive plans as Paul has so well said in Romans 11:36. Precisely this language Paul will use of Christ (Colossians 3:11). [source]
“Indeed therefore there is to you already (to begin with, ηδη ēdē before any question of courts) wholly defeat.” ηττημα Hēttēma (from ητταομαι hēttaomai) is only here, Romans 11:12; Isaiah 31:8 and ecclesiastical writers. See ητταομαι hēttaomai (from ηττων hēttōn less) in 2 Corinthians 12:13; 2 Peter 2:19. Νικη Nikē was victory and ηττα hētta defeat with the Greeks. It is defeat for Christians to have lawsuits (κριματα krimata usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians 3:13). [source]
Make a fresh start as a new community with the contamination removed. Νεος Neos is the root for νεανισκος neaniskos a young man, not yet old So new wine Καινος Kainos is fresh as compared with the ancient See the distinction in Colossians 3:10; Ephesians 4:22.; 2 Corinthians 5:17. Unleavened (αζυμοι azumoi). Without (α a privative) leaven, the normal and ideal state of Christians. Rare word among the ancients (once in Plato). They are a new creation (καινη κτισις kainē ktisis), “exemplifying Kant‘s maxim that you should treat a man as if he were what you would wish him to be” (Robertson and Plummer). For our passover also hath been sacrificed, even Christ First aorist passive indicative of τυω thuō old verb to sacrifice. Euphony of consonants, τ th to τ t because of τη ̇thē Reference to the death of Christ on the Cross as the Paschal Lamb (common use of πασχα pascha as Mark 14:12; Luke 22:7), the figure used long before by the Baptist of Jesus (John 1:29). Paul means that the Lamb was already slain on Calvary and yet you have not gotten rid of the leaven. [source]
Lit. after the manner of Isaac. See Romans 9:7-9, and, for this use of κατὰ , 1 Peter 1:15; Ephesians 4:24; Colossians 3:10. [source]
Only in Paul (1 Corinthians 6:5; Colossians 3:11) and James 1:17. Ἔνι is the abbreviation of ἔνεστι thereis in or among. [source]
Comp. Matthew 19:4. He said “Jew nor Greek”; “bond nor free.” Here he says “male and ( καὶ ) female”; perhaps because political and social distinctions are alterable, while the distinction of sex is unalterable, though absorbed in the new relation to Christ. Yet see Colossians 3:11, where we find, “not Greek and Jew, circumcision and uncircumcision.” [source]
d With this putting on of Christ, the distinctions of your ordinary social relations - of nation, condition, sex - vanish. Comp. Romans 10:12; 1 Corinthians 12:13; Colossians 3:11. [source]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
The phrase only here and Romans 13:14. The figurative use of the verb occurs only once in the Gospels, Luke 24:49, but often in Paul, 1 Corinthians 15:53; Ephesians 4:24; Colossians 3:10, Colossians 3:12, etc. Chrysostom (Hom. xiii. on Ephesians) remarks, “We say of friends, one puts on the other, meaning thereby much love and unceasing fellowship.” In lxx quite often in the figurative sense, as Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 6:41; Job 8:22; Job 29:14; Psalm 108:1-13:18. Similarly in class., Plato, Rep. 620, of Thersites putting on the form of a monkey: Xen. Cyr. ii. 1,13, of insinuating one's self into the minds of hearers. So the Lat. induere: Cicero, De Off. iii. 10,43, to assume the part of a judge: Tac. Ann. xvi. 28, to take on the part of a traitor or enemy. To put on Christ implies making his character, feelings and works our own. Thus Chrysostom: “If Christ is Son of God, and thou hast put him on, having the Son in thyself and being made like unto him, thou hast been brought into one family and one nature.” And again: “He who is clothed appears to be that with which he is clothed.” [source]
See on Colossians 3:16. [source]
Rev., one to another. The A.V. is literally correct, but is open to the misinterpretation each one communing with himself. The meaning is as in Colossians 3:13, and Rev. is better. [source]
To the facts of one body and one Spirit corresponds the fact of their calling in one hope. Compare Colossians 3:15. [source]
Lit., yourselves. See on Colossians 3:13. “Doing as a body for yourselves that which God did once for you all” (Alford). [source]
The bond which is peace. Compare Ephesians 2:14, our peace - made both one. Christ, our peace, is thus a bond of peace. Others, however, treat in the bond as parallel with in love of Ephesians 4:2, and cite Colossians 3:14, “love the bond of perfectness.” [source]
Lit., willings. See on Colossians 3:12. [source]
All the preceding turns on this phrase. See note on Colossians 3:1 for the word συνηγειρεν sunēgeiren [source]
Attraction of the relative ης hēs to the genitive of the antecedent κλησεως klēseōs (calling) from the cognate accusative ην hēn with εκλητητε eklēthēte (first aorist passive indicative of καλεω kaleō to call. For the list of virtues here see note on Colossians 3:12. To ανεχομενοι αλληλων anechomenoi allēlōn (Colossians 3:13) Paul here adds “in love” (εν αγαπηι en agapēi), singled out in Colossians 3:14. [source]
In Colossians 3:14 αγαπη agapē (love) is the συνδεσμος sundesmos (bond). But there is no peace without love (Ephesians 4:2). [source]
Present passive infinitive (epexegetical, like αποτεσται apothesthai of αλητεια εν τωι Ιησου alētheia en tōi Iēsou) and to be compared with ανακαινουμενον anakainoumenon in Colossians 3:10. It is an old verb, ανανεοω ananeoō to make new (young) again; though only here in N.T. [source]
First aorist middle infinitive of ενδυω enduō (νω ̇nō), for which see note on Colossians 3:10. [source]
“The brand-new (see note on Ephesians 2:15) man,” though τον νεον ton neon in Colossians 3:10. After God (κατα τεον kata theon). After the pattern God, the new birth, the new life in Christ, destined to be like God in the end (Romans 8:29). [source]
Present middle imperative of γινομαι ginomai “keep on becoming kind (χρηστος chrēstos used of God in Romans 2:4) toward one another.” See notes on Colossians 3:12. [source]
Late word from μωρολογος mōrologos Old word from ευ τρεπω eutrapelos (απαχ λεγομενα euα ουκ ανηκεν trepō to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are τα ουκ ανηκοντα hapax legomena in the N.T. Which are not befitting Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Common idiom in the N.T. like the Hebrew= oudeis (Robertson, Grammar, p. 732). Covetous man (πλεονεκτησ πλεον εχω pleonektēsclass="normal greek">ο εστιν pleon echō). Old word, in N.T. only here and 1 Corinthians 5:10.; 1 Corinthians 6:10. Which is So Aleph B. A D K L have ο hos (who), but ο ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
So Aleph B. A D K L have ο hos (who), but ο ho is right. See note on Colossians 3:14 for this use of ειδωλολατρης ho (which thing is). On εν τηι βασιλειαι του Χριστου και τεου eidōlolatrēs (idolater) see note on 1 Corinthians 5:10. In the Kingdom of Christ and God (Χριστου και τεου en tēi basileiāi tou Christou kai theou). Certainly the same kingdom and Paul may here mean to affirm the deity of Christ by the use of the one article with τεος Christou kai theou But Sharp‘s rule cannot be insisted on here because theos is often definite without the article like a proper name. Paul did teach the deity of Christ and may do it here. [source]
The Lord Jesus. In Colossians 3:16 we have τωι τεωι tōi theōi (to God) with all these varieties of praise, another proof of the deity of Christ. See note on Colossians 3:16 for discussion. [source]
Present middle participle of υποτασσω hupotassō old military figure to line up under (Colossians 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard υποτασσομενοι hupotassomenoi as an independent participle like an imperative. [source]
. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεστε hupotassesthe like Colossians 3:18, while Aleph A P have υποτασσεστωσαν hupotassesthōsan (let them be subject to). But the case of ανδρασιν andrasin (dative) shows that the verb is understood from Ephesians 5:21 if not written originally. Ιδιοις Idiois (own) is genuine here, though not in Colossians 3:18. [source]
So here instead of ως ανηκεν εν Κυριωι hōs anēken en Kuriōi of Colossians 3:18. [source]
This is the wonderful new point not in Colossians 3:19 that lifts this discussion of the husband‘s love for his wife to the highest plane. [source]
Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Phlippians 3:17; 2 Corinthians 4:18. Hence often to aim at; compare σκοπός themark, Phlippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16. [source]
For mercies, see on 2 Corinthians 1:3, and compare Colossians 3:12. [source]
Notice the emphasis on the duty of thanksgiving placed at the close of the exhortations. See Colossians 1:12; Colossians 2:7; Colossians 3:15; Colossians 4:2. [source]
Yourselves. See on Colossians 3:13. [source]
Only here, Mark 4:22; Luke 8:17. Compare 1 Corinthians 2:7. Not to be joined with are, as A.V. Its position at the end of the sentence, and so far from are, shows that it is added as an emphatic secondary predicate. Hence, as Rev., in whom are all the treasures, etc., hidden. For a similar construction, see Colossians 3:1, “where Christ is on the right hand of God seated (there).” James 1:17, “Every perfect gift is from above, coming down.” Grammatically, hidden may be taken as an attribute of treasures; “in whom the hidden treasures are contained;” but the other is preferable. The words which immediately follow in Colossians 2:4, suggest the possibility that hidden may convey an allusion to the Apocrypha or secret writings of the Essenes, whose doctrines entered into the Colossian heresy. Such writings, which, later, were peculiar also to the Gnostics, contained the authoritative secret wisdom, the esoteric teaching for the learned few. If such is Paul's allusion, the word suggests a contrast with the treasures of christian wisdom which are accessible to all in Christ. [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]
Some of the best texts omit and. So Rev. The form with and is the more common. Compare Colossians 3:17. [source]
Correct text without και kai (and) as in Colossians 3:17, though usually “the God and Father of our Lord Jesus Christ” (2 Corinthians 1:3; 2 Corinthians 11:31; Romans 15:6; 1 Peter 1:3; Revelation 1:6). In Colossians 1:2 we have the only instance in the opening benediction of an epistle when the name of “Jesus Christ” is not joined with “God our Father.” [source]
In predicate and no article. On εικων eikōn see 2 Corinthians 4:4; 2 Corinthians 3:18; Romans 8:29; Colossians 3:10. Jesus is the very stamp of God the Father as he was before the Incarnation (John 17:5) and is now (Philemon 2:5-11; Hebrews 1:3). [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]
In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. [source]
Emphatic form of νυν nun in decided contrast (to ποτε pote in Colossians 3:7) in the resurrection life of Colossians 2:12; Colossians 3:1. [source]
First aorist middle imperative of ενδυνω endunō (Colossians 3:10). He explains and applies (ουν oun therefore) the figure of “the new man” as “the new garment.” [source]
See same idiom in Colossians 3:17 except ο ho instead of παν οτι pān hoti [source]
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]
Second aorist passive participle of συνταπτω sunthaptō old word, in N.T. only here and Romans 6:4, followed by associative instrumental case Thayer‘s Lexicon says: “For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins.” Yes, and for all future sins also. This word gives Paul‘s vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition “wherein ye were also raised with him” “In which baptism” First aorist passive indicative of συνεγειρω sunegeirō late and rare verb (Plutarch for waking up together), in lxx, in N.T. only in Colossians 2:12; Colossians 3:1; Ephesians 2:6. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ‘s own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham‘s faith (Romans 4:10-12). Cf. Galatians 3:27. Baptism gives a picture of the change already wrought in the heart “through faith” (δια της πιστεως dia tēs pisteōs). [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]
Present active participle of τελοντας thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης embateuō (from κενεμβατευων embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω kenembateuōn (a verb that does not exist, though αιωρα kenembateō does occur) with ενεβατευσεν aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Periphrastic present indicative with εστιν estin in the singular, but present indicative εχοντα echonta in the plural Λογον σοπιας Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν Men (in deed) has no corresponding δε de In will-worship (εν ετελοτρησκιαι en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Frequently the resurrection is coupled with the death of Christ by Paul, as 1 Thessalonians 4:14; Philemon 3:10; Colossians 2:12; Colossians 3:1-4. Not so here; but the thought of resurrection is supplied in live together with him. [source]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Second (ingressive) aorist middle imperative of επιλαμβανω epilambanō “get a grip on.” See same verb with genitive also in 1 Timothy 6:19. Thou wast called (εκλητης eklēthēs). First aorist passive of καλεω kaleō as in 1 Corinthians 1:9; Colossians 3:15. The good confession Cognate accusative with ωμολογησας hōmologēsas (first aorist active indicative of ομολογεω homologeō the public confession in baptism which many witnessed. See it also in 1 Timothy 6:13 of Jesus. [source]
First aorist passive of καλεω kaleō as in 1 Corinthians 1:9; Colossians 3:15. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). [source]
“Because of the elect.” God‘s elect (Romans 8:33; Colossians 3:12; Titus 1:1) for whom Paul suffered so much (2 Corinthians 1:6; 2 Corinthians 12:15; Philemon 2:17; Ephesians 3:1, Ephesians 3:13). [source]
Future middle (direct) of ανεχω anechō “Will not hold themselves back from” (Colossians 3:13). Having itching ears Present middle (causative) participle of κνητω knēthō late and rare form of the Attic κναω knaō to scratch, to tickle, here only in N.T. “Getting the ears (the hearing, την ακοην tēn akoēn) tickled.” The Vulgate has πρυριεντες prurientes Cf. the Athenians (Acts 17:21). Clement of Alexandria tells of speakers tickling (κνητοντες knēthontes) the ears of those who want to be tickled. This is the temptation of the merely “popular” preacher, to furnish the latest tickle. [source]
Late compound for which see note on 2 Corinthians 6:6; Romans 12:9. Dwelt (ενωικησεν enōikēsen). First aorist active indicative of ενοικεω enoikeō old verb, in N.T. only in Paul (Romans 8:11; Colossians 3:16). First Adverb, not adjective In thy grandmother Lois (εν τηι μαμμηι Λωιδι en tēi mammēi Lōidi). Old word, originally the infantile word for μητηρ mētēr (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy‘s mother, since Timothy‘s father was a Greek (Acts 16:1). Probably both grandmother and mother became Christians. I am persuaded Perfect passive indicative of πειτω peithō “I stand persuaded.” In the Pastorals only here and 2 Timothy 1:12, common in Paul‘s other writings (Romans 8:38, etc.). [source]
The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See note on 1 Timothy 1:15. It is possible that from here to the end of 2 Timothy 2:13 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; Romans 6:3-8; Colossians 3:1-4. Note the compounds with συν sun For υπομενομεν hupomenomen (we endure) see note on 1 Corinthians 13:7 and for απιστουμεν apistoumen (we are faithless) see note on Romans 3:3. The verb αρνεομαι arneomai to deny Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ου δυναται ou dunatai) do. [source]
Here κατα kata expresses the aim of Paul‘s apostleship, not the standard by which he was chosen as in Philemon 3:14; a classic idiom, repeated here with επιγνωσιν ευσεβειαν επιταγην epignōsinεπιγνωσιν eusebeianτης κατ ευσεβειαν epitagēn “with a view to” in each case. For “God‘s elect” see note on Romans 8:33; Colossians 3:12. [source]
See note on Romans 5:7. See note on Colossians 3:18; Ephesians 5:22 for the same use of ινα μη βλασπημηται hupotassomai to be in subjection. Note idiois (their own). See note on 1 Timothy 6:1 for the same negative purpose clause (hina mē blasphēmētai). [source]
“To be non-fighters” (1 Timothy 3:3), originally “invincible.” Gentle (επιεικεις epieikeis). See note on 1 Timothy 3:3. Meekness Πραοτητα Praotēta See note on Colossians 3:12. [source]
Πραοτητα Praotēta See note on Colossians 3:12. [source]
Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on James 4:7; see on Romans 8:7; see on Philemon 3:21; and comp. 1 Corinthians 14:34; Ephesians 5:22; Colossians 3:18. [source]
Only here and Romans 12:2. Comp. 2 Corinthians 5:7. Paul has ἀνακαινοῦν torenew, 2 Corinthians 4:16; Colossians 3:10: ἀνακαίνωσις renewing Romans 12:2. Ἁνακαινίζειν torenew, only Hebrews 6:6. The connection of the genitive is disputed. Some make it dependent on λουτροῦ bathso that the bath of baptism is conceived as implying regeneration and renewing of the Holy Spirit. Others construe with renewing only, ἀνακαινώσεως being dependent on διὰ ; through the laver of regeneration and (through) the renewing, etc. The former seems the more probable. The phrase renewing of the Holy Spirit only here. In N.T. the Spirit or the Holy Spirit is joined in the genitive with the following words: comfort, joy, power, love, demonstration, manifestation, earnest, ministration, fellowship, promise, fruit, unity, sword, sanctification. [source]
Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: “Works which are good and convenient to be done.” Applied to persons, as Hooper: “Apt and convenient persons.” The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing. [source]
Neuter singular accusative of the articular participle (present active) of ανηκω anēkō to come up to requirements and so to be befitting. For idea in ανηκω anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω māllon parakalō). Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
The verb N.T.o Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. [source]
Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the Rev. Τελειότης only here and Colossians 3:14. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion. [source]
Only here and Hebrews 3:15. In lxx only Psalm 94:8. The verb παραπικραίνειν toprovoke, only in Hebrews 3:16. Often in lxx. The simple verb πικραίνειν tomake bitter, Colossians 3:19; Revelation 8:11; Revelation 10:9, Revelation 10:10. From πικρός bitterpungent: hence to stir up to bitterness, to irritate. Comp. lxx Ezekiel 2:4. [source]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
Present middle imperative (some MSS. have ανεχεσται anechesthai infinitive) of ανεχω anechō with the ablative, “hold yourselves back from” as in Colossians 3:13. The word of exhortation His description of the entire Epistle. It certainly is that, a powerful appeal in fact. I have written First aorist active indicative (epistolary aorist) of επιστελλω epistellō old word to send a letter Common Greek idiom, here only in N.T. (from βραχυς brachus brief, short). Cf. δι ολιγων εγραπσα di' oligōn egrapsa in 1 Peter 5:12. [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]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
The former adjective only here in New Testament; the latter here and Luke 6:36. Rev., full of pity and merciful. Πολυσπλαγχνός is from πολύς , much, and σπλάγχνα , the nobler entrails, used like our heart, as the seat of the emotions Hence the term bowels in the A. V. (Philemon 1:8; Colossians 3:12, etc.). Compare εὔσπλαγχνοι , tender-hearted, Ephesians 4:32. The distinction between this and οἰκτίρμων , merciful, seems to be that the former denotes the general quality of compassion, while the latter emphasizes the sympathy called out by special cases, being the feeling which is moved to pain at another's suffering. [source]
“Of the lights” (the heavenly bodies). For this use of εν patēr see Job 38:28 (Father of rain); 2 Corinthians 1:3; Ephesians 1:17. God is the Author of light and lights.With whom (ενεστι par' hōi). For ενι εν para (beside) with locative sense for standpoint of God see εινε para tōi theōi (Mark 10:27; Romans 2:11; Romans 9:14; Ephesians 6:9.Can be no This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
This old idiom (also in Galatians 3:28; Colossians 3:11) may be merely the original form of παραλλαγη en with recessive accent (Winer, Mayor) or a shortened form of παραλλασσω enesti The use of παραλλαχις eni en in 1 Corinthians 6:5 argues for this view, as does the use of τροπης αποσκιασμα eine Old word from Αποσκιασμα parallassō to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has αποσκιασμος parallaxis without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi 4:2), which does have periodic variations.Shadow that is cast by turning απο σκια Tropē is an old word for “turning” (from αποσκιαζω trepō to turn), here only in N.T. η τροπης αποσκιασματος Aposkiasma is a late and rare word Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies. [source]
Only here in New Testament. The thought is Pauline. See Romans 13:12; 2 Corinthians 6:7; Ephesians 6:10, Ephesians 6:17; 1 Thessalonians 5:8; Colossians 3:12. [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
See Colossians 3:16 for this adverb. [source]
Future passive of επιχορηγεω epichorēgeō for which see 2 Peter 1:5. You supply the virtues above and God will supply the entrance See Colossians 3:16 for this adverb.Into the eternal kingdom The believer‘s inheritance of 1 Peter 1:4 is here termed kingdom, but “eternal” Curiously again in the Stratonicea inscription we find της αιωνιου αρχης tēs aiōniou archēs (of the eternal rule) applied to “the lords of Rome.” But this is the spiritual reign of God in men‘s hearts here on earth (1 Peter 2:9) and in heaven.Of our Lord and Saviour Jesus Christ (του κυριου ημων και σωτηρος Ιησου Χριστου tou kuriou hēmōn kai sōtēros Iēsou Christou). For which idiom see note on 2 Peter 1:1. [source]
First aorist (effective) active subjunctive of κλειω kleiō to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα splagchna common in lxx and N.T. for the nobler viscera, the seat of the emotions, as in Philemon 2:11; Colossians 3:12). Only here in John.How (πως pōs). Rhetorical question like that in James 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need. [source]
Present active subjunctive of τεωρεω theōreō like εχει echei just before.In need (χρειαν εχοντα chreian echonta). “Having need” (present active predicate participle of εχω echō agreeing with αδελπον adelphon). See the vivid picture of a like case in James 2:15.Shutteth up First aorist (effective) active subjunctive of κλειω kleiō to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, σπλαγχνα splagchna common in lxx and N.T. for the nobler viscera, the seat of the emotions, as in Philemon 2:11; Colossians 3:12). Only here in John.How (πως pōs). Rhetorical question like that in James 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need. [source]
Rev., more literally, be not made manifest. See on John 21:1. Stripping and exposure is a frequent method of putting to open shame. See 2 Samuel 10:4; Isaiah 20:4; Isaiah 47:2-3; Ezekiel 16:37. Compare also Matthew 22:11-13; Colossians 3:10-14. [source]
Not in the text, and unnecessary. The following clause is the object of I have. “I have against thee that thou hast left,” etc. “It is indeed a somewhat which the Lord has against the Ephesian Church; it threatens to grow to be an everything; for see the verse following” (Trench). For the phrase have against, see Matthew 5:23; Mark 11:25; Colossians 3:13. [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]
Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
“I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
Present active indicative of αιδω āidō Old verb, to chant with lyrical emotion (Colossians 3:16). [source]
This use of εις eis in the predicate with γινομαι ginomai is common in the lxx and the N.T. (Revelation 16:19; John 16:20; Acts 5:36).Of the waters (εκ των υδατων ek tōn hudatōn). As a result of (εκ ek) the use of the poisoned waters.Were made bitter First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]
Second aorist active infinitive of διδωμι didōmi indirect command after λεγων legōn (bidding) for δος dos in the direct discourse (second aorist active imperative second person singular). This use of λεγω legō to bid occurs in Revelation 13:14; Acts 21:21.He saith (λεγει legei). Dramatic vivid present active indicative of λεγω legō it and eat it up (λαβε και καταπαγε αυτο labe kai kataphage auto). Second aorist (effective) active imperatives of λαμβανω lambanō and κατεστιω katesthiō (perfective use of κατα kata “eat down,” we say “eat up”). See the same metaphor in Ezekiel 3:1-3; Jeremiah 15:6. The book was already open and was not to be read aloud, but to be digested mentally by John.It shall make thy belly bitter Future active of πικραινω pikrainō for which verb see Revelation 8:11; Revelation 10:10; Colossians 3:19. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned.Sweet as honey (γλυκυ ως μελι gluku hōs meli). For the sweetness of the roll see Psalm 19:10.; Psalm 119:103. “Every revelation of God‘s purposes, even though a mere fragment, a βιβλαριδιον biblaridion is ‹bitter-sweet,‘ disclosing judgment as well as mercy” (Swete). Deep and bitter sorrows confront John as he comes to understand God‘s will and way. [source]
First aorist active infinitive of κατιζω kathizō This promise grows out of the prophecy that the saints will share in the Messiah‘s rule, made to the twelve (Matthew 19:28; Luke 22:29.), repeated by Paul (1 Corinthians 6:2.), enlarged in Revelation 22:1-5 (to last forever, 2 Timothy 2:11.). James and John took this hope and promise literally (Mark 10:40) not metaphorically.As I also overcame (ως καγω ενικησα hōs kagō enikēsa). First aorist active indicative of νικαω nikaō looking back on the victory as over in the past. In John 16:33 before the Cross Jesus says Εγω νενικηκα τον κοσμον Egō nenikēka ton kosmon (perfect active), emphasizing the abiding effect of the victory.Sat down “I took my seat” (Hebrews 1:3) where Christ is now (Revelation 22:3; Colossians 3:1). Cf. 1 John 5:4; Revelation 2:27. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case. [source]
First aorist passive indicative of πικραινω pikrainō Old verb (from πικρος pikros bitter), as in Revelation 10:9. In a metaphorical sense to embitter in Colossians 3:19. [source]