KJV: But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth.
YLT: but now put off, even ye, the whole -- anger, wrath, malice, evil-speaking, filthy talking -- out of your mouth.
Darby: But now, put off, ye also, all these things, wrath, anger, malice, blasphemy, vile language out of your mouth.
ASV: but now do ye also put them all away: anger, wrath, malice, railing, shameful speaking out of your mouth:
| νυνὶ | Now |
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Parse: Adverb Root: νυνί Sense: now, at this very moment. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἀπόθεσθε | put off |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Plural Root: ἀποτίθημι Sense: to put off or aside or away. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| τὰ | - |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| πάντα | all [these] things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| ὀργήν | anger |
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Parse: Noun, Accusative Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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| θυμόν | rage |
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Parse: Noun, Accusative Masculine Singular Root: θυμός Sense: passion, angry, heat, anger forthwith boiling up and soon subsiding again. |
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| κακίαν | malice |
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Parse: Noun, Accusative Feminine Singular Root: κακία Sense: malignity, malice, ill-will, desire to injure. |
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| βλασφημίαν | slander |
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Parse: Noun, Accusative Feminine Singular Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
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| αἰσχρολογίαν | foul language |
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Parse: Noun, Accusative Feminine Singular Root: αἰσχρολογία Sense: foul speaking, low and obscene speech. |
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| ἐκ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| στόματος | mouth |
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Parse: Noun, Genitive Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for Colossians 3:8
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]
Second aorist middle imperative of old verb αποτιτημι apotithēmi to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs All these (τα παντα ta panta). The whole bunch of filthy rags (anger οργην orgēn wrath τυμον thumon malice κακιαν kakian railing βλασπημιαν blasphēmian shameful speaking αισχρολογιαν aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος aischrologos (αισχρος aischros as in 1 Corinthians 11:6 and that from αισχος aischos disgrace). Note also the addition of “out of your mouth” (εκ του στοματος υμων ek tou stomatos humōn). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [source]
The whole bunch of filthy rags (anger οργην orgēn wrath τυμον thumon malice κακιαν kakian railing βλασπημιαν blasphēmian shameful speaking αισχρολογιαν aischrologian). See somewhat similar lists of vices in Colossians 3:5; Galatians 5:20; Ephesians 4:29-31. These words have all been discussed except αισχρολογιαν aischrologian an old word for low and obscene speech which occurs here only in the N.T. It is made from αισχρολογος aischrologos Note also the addition of “out of your mouth” The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ. [source]
Compare Romans 13:12; Ephesians 4:22, Ephesians 4:25; Hebrews 12:1; James 1:21; 1 Peter 2:1. [source]
See on John 3:36. [source]
See on naughtiness, James 1:21. [source]
See on Mark 7:22. Compare Romans 3:8; Romans 14:16; 1 Corinthians 4:13; Ephesians 4:31. Rev. railing. [source]
Only here in the New Testament. Not merely filthy talking, as A.V., but foul-mouthed abuse. Rev., shameful speaking. [source]
Construe with the preceding word. As Colossians 2:20-22suggests Christ's words in Matthew href="/desk/?q=mt+15:11&sr=1">Matthew 15:11, Matthew 15:18. [source]
Reverse Greek Commentary Search for Colossians 3:8
Second aorist middle infinitive of αποτιτημι apotithēmi with the metaphor of putting off clothing or habits as αποτεστε apothesthe in Colossians 3:8 (which see) with the same addition of “the old man” (τον παλαιον αντρωπον ton palaion anthrōpon) as in Colossians 3:9. For αναστροπην anastrophēn (manner of life) see note on Galatians 1:13. [source]
Second aorist middle participle of αποτιτημι apotithēmi (Ephesians 4:22). Lying (πσευδος pseudos), truth (αλητειαν alētheian) in direct contrast. Each one Partitive apposition with λαλειτε laleite See Colossians 3:8 μη πσευδεστε mē pseudesthe f0). [source]
Partitive apposition with λαλειτε laleite See Colossians 3:8 μη πσευδεστε mē pseudesthe f0). [source]
Old word for outcry (Matthew 25:6; Luke 1:42). See note on Colossians 3:8 for the other words. Be put away (αρτητω arthētō). First aorist passive imperative of αιρω airō old verb, to pick up and carry away, to make a clean sweep. [source]
First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb απεκδυομαι apekduomai for which see note on Colossians 2:15. The απο apo has the perfective sense (wholly), “having stripped clean off.” The same metaphor as αποτεστε apothesthe in Colossians 3:8. The old man (τον παλαιον αντρωπον ton palaion anthrōpon). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as “the ancient man” of sin already crucified (Romans 6:6) and dropped now once and for all as a mode of life (aorist tense). See same figure in Ephesians 4:22. Παλαιος Palaios is ancient in contrast with νεος neos (young, new) as in Matthew 9:17 or καινος kainos (fresh, unused) as in Matthew 13:52. With his doings Practice must square with profession. [source]
Same phrase in Romans 8:33; Titus 1:1. In the Gospels a distinction exists between κλητος klētos and εκλεκτος eklektos (Matthew 24:22, Matthew 24:24, Matthew 24:31), but no distinction appears in Paul‘s writings. Here further described as “holy and beloved” The items in the new clothing for the new man in Christ Paul now gives in contrast with what was put off (Colossians 3:8). The garments include a heart of compassion (σπλαγχνα οικτιρμου splagchna oiktirmou the nobler viscera as the seat of emotion as in Luke 1:78; Philemon 1:8), kindness (χρηστοτητα chrēstotēta as in Galatians 5:22), humility (ταπεινοπροσυνην tapeinophrosunēn in the good sense as in Philemon 2:3), meekness (πραυτητα prautēta in Galatians 5:23 and in Ephesians 4:2 also with ταπεινοπροσυνη tapeinophrosunē), long-suffering (μακροτυμιαν makrothumian in Galatians 5:22; Colossians 1:11; James 5:10). [source]
The combination only here. Ὁργὴ is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Ephesians 4:31; Colossians 3:8. Διαλογισμός in N.T. habitually in the plural, as here. The only exception is Luke 9:46, Luke 9:47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Philemon 2:14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered. [source]
See note on Colossians 3:8; 1 Timothy 6:4. [source]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω echontes perikeimenon). Literally, “having (περικειμενον echontes present active participle of περικειμαι echō) lying around us” (νεπος μαρτυρων perikeimenon present middle participle of Νεπελη perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι martures here are not mere spectators (αποτιτημι theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν enegkein class="normal greek">ευ pherō) like περιιστημι phortos class="normal greek">τρεχωμεν baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης eu well, and τον προκειμενον ημιν αγωνα periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι trechōmen). Present active volitive subjunctive of ημιν trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
Second aorist middle participle of αποτιτημι apotithēmi to put off, metaphor of removing clothing as in Romans 13:12; Colossians 3:8; Ephesians 4:22, Ephesians 4:25; 1 Peter 2:1.Filthiness (ρυπαριαν ruparian). Late word (Plutarch) from ρυπαρος ruparos dirty (James 2:2), here only in N.T. Surely a dirty garment.Overflowing of wickedness Περισσεια Perisseia is a late word (from περισσος perissos abundant, exceeding), only four times in N.T., in 2 Corinthians 8:2 with χαρας charas (of joy), in Romans 5:17 with χαριτος charitos (of grace). Κακια Kakia (from κακος kakos evil) can be either general like ρυπαρια ruparia (filthiness, naughtiness), or special like “malice.” But any of either sense is a “superfluity.”With meekness (εν πρατητι en praūtēti). In docility. “The contrast is with οργη orgē rather than κακιας kakias ” (Ropes).The implanted word This old verbal adjective (from εμπυω emphuō to implant, to grow in), only here in N.T., meaning properly ingrown, inborn, not εμπυτευτον emphuteuton (engrafted). It is “the rooted word” (James 1:18), sown in the heart as the soil or garden of God (Matt 13:3-23; Matthew 15:13; 1 Corinthians 3:6).Able to save (δυναμενον σωσαι dunamenon sōsai). Cf. 1 Peter 1:9; James 2:14; James 4:12; James 5:20; Romans 1:16. Ultimate salvation (effective aorist active infinitive σωσαι sōsai from σωζω sōzō). [source]