A The Christian Church at Colossae
II. Colossians Chapter One Commentary Verses
1:1-2 A Blessed Benediction-Grace and Peace unto You!
1:3-8 Gospel-Hope Springs Eternal
1:9-12 From Knowledge to the Sanctified Life; God's Power Sets and Upholds
1:13-14 Rescued, Translated, Redeemed, Forgiven
1:15-19 Jesus Christ, Deity
1:20-23 Reconciliation
1:24 Participating in the Sufferings of Christ
1:25-29 The Hope of Glory: Christ (God) Lives in His Saints, His Beloved
Figure 1 Christ in You, The Hope of Glory
Table 1 Missionary Journeys of Paul
English-Greek Character Mapping
Our purpose is to render a commentary on Colossians chapter one. We will follow this format:
Verse of Scripture utilizing the YLT text followed by an NASB mouse-over of that verse. Key words in the YLT text will be footnoted with a link to a word study based on the Greek text, and/or a general discussion relative to the given word. We are not Greek scholars, please consider our grammatical constructions with a critical eye.
Commentary We shall be commenting on this passage keeping before us at all times the crucial fact that every jot and every tittle comprising these verses came forth under the inspiration of the blessed Holy Spirit. We pray that He, by His grace, helps us along the way.
Colossae lay in the beautiful Lycus Valley, so named after the Lycus, a tributary of the Meander River in contemporary west-central Anatolia, which was ancient Phrygia (a dominant kingdom in ancient Asia Minor from approximately 1200-700 BC—“Anatolia” is the contemporary equivalent of ancient “Asia Minor” MIKRA ASIA—literally “little Asia”). Contemporary Anatolia is modern-day Turkey (the western two-thirds of the Asian part of Turkey, which lies between the Black Sea to the north, The Aegean Sea to the west, the Mediterranean Sea to the south, and the Armenian Highland to the east). Ancient Colossae was located approximately 12 miles/19 kilometers southeast of Laodicea, 11 miles/18 kilometers southeast of Hierapolis, and about 100 miles/161 kilometers inland from Ephesus. Looking at a map, Hierapolis, Laodicea, and Colossae form a somewhat oblique triangle, with Hierapolis at the apex (north), Laodicea at the southwest end of the base, and our Colossae at the southeast end of the base. Ephesus lay westward in the direction of the Aegean Sea. Colossae was apparently the lesser of this triad of cities, being overshadowed in importance (politically?, economically?) by the other two (Guthrie, 564).
It is quite probable that the Christian church (community may be more apt) at Colossae was established owing to the ministry of one Epaphras (the Holy Spirit, through His servant Epaphras; Col 1:7), who was probably a Colossian (Col 4:12-13); the words of Paul indicate that he Paul did not establish this community (Col 1:4). Epaphras may have been converted by Paul's ministry efforts at Ephesus (Act 19:10). It is further possible that the Christian communities at Laodicea and Hierapolis were the result of Epaphras' labors.
The Colossian epistle, clearly the work of Paul, came to fruition as a consequence of Paul's written response to Epaphras' concerns when he visited Paul in prison, probably around the middle, or near the end of Paul's first imprisonment (if in Ephesus, ~AD 55-6, if in Rome, ~AD 62-3) [1]. Penned by Paul, the epistle would have served as an authoritative corrective and guide to Epaphras' concerns.
Apparently Epaphras was motivated to visit Paul not only to encourage his Christian brother in prison, but to seek Paul's counsel concerning a dangerous heresy that threatened to dilute and degrade the pure truths concerning Jesus that had attended the founding of the church at Colossae. It is difficult to say precisely what the nature of this heresy was, but apparently it had a sort of Jewish-Gnostic, or Jewish-Hellenistic syncretism to it [2] that distorted the truths concerning the person of Jesus, the message of the Gospel, and the essence of Christian living. The epistle unambiguously brings holy clarity in these areas.
YLT TEXT: Paul, an apostle [3] of Jesus Christ through the will [4] of God, and Timotheus [5] the brother [6], to the saints [7] in Colossae, and to the faithful [8] brethren in Christ: Grace [9] to you, and peace [10] from God our Father [11], and the Lord Jesus Christ! Col 1:1-2
COMMENTARY: 'Hail Beloved! Grace and peace have been lavishly poured out upon you from our Father God through Jesus, our Christ! Yea, it is our Father's express intention to dowse you in the same.' Thus says the apostle Paul, a testimony, in so many words, to that for which God resolved to commission Paul: To preach Salvation (=Jesus Christ, Act 4:12) unto a spiritually dead pagan world. And these Colossians, having been raised from the dead through their stalwart, faithful tether to Jesus (“to the saints...to the faithful brethren in Christ...”), are here told that the fruit of God's grace, even His mercy, and the fruit of said mercy, even God's peace, are for them presently in force, and so by vicariously extending to them these fruits of Salvation, Paul in effect pronounces to them their very Salvation; reminds them of the same. Notice the source of this fruit, this grace and peace: It is from God our Father, and the Lord Jesus Christ, the architects of our Salvation (Hbr 2:10, 5:9), and the final Word as to our Salvation. Surely one cannot be greeted in a more blessedly reassuring way than by such a benediction as this [12].
Lam 3:19-26
YLT TEXT: We give thanks [13] to the God and Father of our Lord Jesus Christ, always praying [14] for you, having heard of your faith [15] in Christ Jesus, and of the love [16] that [is] to all the saints, because of the hope [17] that is laid up for you in the heavens [18], which ye heard of before in the word of the truth [19] of the good news [20], which is present to you, as also in all the world, and is bearing fruit [21], as also in you, from the day in which ye heard [22], and knew [23] the grace of God in truth; as ye also learned from Epaphras, our beloved fellow-servant, who is for you a faithful ministrant of the Christ, who also did declare to us your love in the Spirit [24] (red font added cf. 1Cr 13:13). Col 1:3-8
COMMENTARY: O the despair of Sin. 'Who will set me free from the body of this death?' we say with our brother Paul (Rom 7:24). What a vicious thing Sin is, endeavoring ever to drag one down (to occasion one's disconnection from Jehovah God), and it “dogs” one constantly. We want to do what is good and pleasing in our Father God's eyes, but cannot do it in and of ourselves. Here is seemingly a scenario of despair and futility. But we have hope; we have hope because our great savior God whipped Sin; our Lord 'led captivity captive,' (“Jesus Our Jubilee.III.B”), and set us free from Sin's suffocating bondage, thus we rejoice with our brother Paul and say: “Thanks be to God through Jesus Christ our Lord [He has set us free...Rom 7:25].” What an encouraging and blessed bend toward hope the transition from Rom 7:24 to Rom 7:25 portrays; praised be our great savior God for it. We may always hope for victory because in His unfathomable love and compassion for us He ever champions our cause (Hbr 7:25, 1Jo 1:9). Our Salvation is secure in Him, for He has done (does) in us what we cannot do ourselves (Eph 2:1-6). We praise you Lord.
Hope motivates. Imagine for a moment for the sake of emphasis what it would be like to engage some enterprise with absolutely no hope for manifest good or even a little growth—what would be the point in even trying? The Gospel is not like that; it is fraught with tremendous promises from the lips of the Sovereign Himself; here are plenty of reasons to have hope, and “with sleeves rolled up” to engage this Gospel. Just think, this (incarnate) Sovereign was resurrected from the dead, and He promises to raise up His followers unto eternal life—this is reason aplenty to follow Him and to hope in Him.
These Colossians were motivated; they hoped in the promises of the Gospel, and we learn here that they engaged the Gospel; that they got busy doing Gospel-things, and their activities in this regard folded back on themselves and those around them with multiplied good. The Gospel infuses its healing medicine into the world by way of people who are motivated by the hope of its promises. The enemy knows this all too well; if he can deaden this hope in us, he can squelch the good purposes of the Gospel. Let us never lose sight of, nor hope in, the promises of the Gospel [25]; may the Word of Christ dwell in us richly (Col 3:16). Dearest friend, hope in the promises of the Gospel springs eternal, literally.
YLT TEXT: Because of this, we also, from the day in which we heard, do not cease praying for you, and asking that ye may be filled with the full knowledge [26] of His will in all wisdom [27] and spiritual understanding [28], to your walking [29] worthily of the Lord to all pleasing, in every good work being fruitful, and increasing to the knowledge of God, in all might being made mighty according to the power of His glory, to all endurance and long-suffering with joy. Giving thanks to the Father who did make us meet for the participation of the inheritance [30] of the saints in the light, Col 1:9-12
COMMENTARY: A theological study, “Be Holy,” is interested in knowledge (of/from the Lord), wisdom, and understanding, and how these anchor and guide holiness (sanctification).
There is all manner of knowledge round about one that is worthy of attaining, but none can compare to the worth of attaining and internalizing knowledge of the will of Jehovah God, for knowledge of His will guides spiritual wisdom aright, and this in turn guides spiritual understanding aright [31]. Clearly, said wisdom and understanding then guide a life that honors and pleases our Father God, and that by default brings forth all manner of good fruit: “...walking worthily of the Lord to all pleasing, in every good work being fruitful...” Such a life, when motivated by express love for God is manifest holiness; such a life, motivated by express love for God is manifest sanctification because it is by default a life set apart expressly for Him. Such a life is a worthy pursuit because it is an expression of God's will (Lev 11:44-45, Mat 5:48). This holiness is the quintessential state of being seeing that it bespeaks of Perfection. It is fair to ask: How does one attain to this treasure, to this knowledge of God, and specifically to the knowledge of His will for oneself? This (spiritual) knowledge has been given to humankind by Jesus Christ, and is now made lucid to and practically functional in believers (Christians) by the Holy Spirit (Isa 11:2, Jhn 1:32-34, 14:26, 16:28). One bows the heart's knee before Jesus Christ and avows His Lordship and one's pitiful need of Him to attain to this knowledge base of treasure.
The sanctified life requires power to endure, power to patiently endure; thus Paul prays that these Colossians be strengthened by God's glorious power. What we see is that the practiced sanctified life is both cerebral—it requires up-front God-given knowledge, wisdom, understanding—and it is corporal—it further requires God-given power to “set its heels” and endure. It is not an afterthought when Paul folds in joy here: “...to all endurance and long-suffering with joy...” There is joy unspeakable in this life—and why? Because the sanctified life by default is a life of intimate fellowship with the Source of all joy. Thus let our Father God be thanked says Paul, for He empowers this life, this life of joy, that has as an end even a portion in the Inheritance accruing to the family of God, the children of Light (Rom 4:13, 8:16-17, Gal 3:29, Eph 3:6, 5:8, Tts 3:7, Jas 2:5). Father God be praised for these gracious things.
YLT TEXT: who did rescue [32] us out of the authority [33] of the darkness [34], and did translate [35] [us] into the reign [36] of the Son of His love, in whom we have the redemption [37] through his blood, the forgiveness [38] of the sins [39], Col 1:13-14
COMMENTARY: Here is practical Salvation. Sure, Salvation bespeaks of an eternal joy in the bosom of our God, indeed, but there is a life to be lived (for Him) presently, and these verses assure us that there is available for anyone a means for positive life-changing translation. God's power has throttled Evil, and He has rescued and translated and redeemed and forgiven “us”—that is, anyone who wishes to know God through Jesus Christ. No one need muddle in the darkness, wasting away owing to Sin; no one wishing otherwise need be blown here and there at Sin's whim and fancy, like a leaf blown about by the wind. There is a means for taking control of one's life; yea, it is precisely through the Savior Jesus Christ. Blessed life-changing turnarounds accrue to those who make themselves of service to this great savior God.
Notice: Evil, itself catalyzed by Sin, has a certain authority. Clearly, no one or thing has authority without some measure of foundational power. And only a greater power can overcome some other power. God here claims that He rescued us out of the authority of Darkness (Evil, Sin); in effect, God is claiming that He has greater power than the power that binds and upholds and sustains Evil. Can this claim be substantiated? We believe that it can on an individual basis: Since it is human beings that Evil endeavors to lord over, it must be by the God-altered life testimonies of individual human beings that this claim of God be substantiated. Needless to say, the record is literally fraught with such testimonies. We join in here and testify that God rescued, translated, redeemed, and forgave us, and we thought it impossible that such a thing could ever happen.
The Son of His love, Jesus... Do not those words ring lovely and beautiful in one's ears? The sons and daughters of His love, you and I in Jesus... Do not those words ring lovely and beautiful in one's ears? Jesus, the Beloved, O how the Father loves the Son! Imagine, it is He, the Son, whom our Father God ransomed for you and I. O how our Father loves us, amen?!
What does it mean for one to be translated into the reign of the Son of our Father God's love? Here God makes a literal statement of release; release by way of transference. When one comes to Jesus, one is making a statement too. One is claiming before God that one has a need of some sort—it may be spiritual, it may be physical, it may be any number of things. And typically need is not good. Need may ultimately become the avenue for good of course (it may drive connectedness to Jehovah God, for example), but generally speaking need per se is not good. God here claims that He has effected a means for transference out of need and into plenty. And if one's transference is into the bounteous dominion of the Son of His love, even that, as here, it naturally follows that one is very much under the dominion of the same bounty and love as the Son; it follows, at least, that one is very much similarly loved. This grand measure of love (like unto that of the Father for Jesus) resonates with the message of appeasement, of realized justification. It is a statement from God of the same. It is the blood of Jesus, His death, that has redeemed us; that has paid the Sin-penalty (Rom 6:23) worthy for forgiveness of Sin, the greatest human need.
Consider John 1:1-3, 17:24
YLT TEXT: who is the image [40] of the invisible God, firstborn [41] of all creation [42], because in him were the all things [43] created, those in the heavens, and those upon the earth, those visible, and those invisible, whether thrones [44], whether lordships [45], whether principalities [46] whether authorities [47]; all things through [48] him, and for [49] him, have been created, and himself is before [50] all, and the all things in him have consisted [51]. And himself is the head [52] of the body -- the assembly [53] -- who is a beginning [54], a first-born [41] out of the dead [55], that he might become in all [things] -- himself – first [56], because in him it did please [57] all the fulness [58] to tabernacle [59], Col 1:15-19
COMMENTARY: From the Son of our Father's love, to Rescuer and Redeemer, even by shedding His blood unto death, to the very God, yea, Jesus. Our Lord is thus put forth to these Colossians. We see in these verses a concrete statement of the deity of Jesus Christ, like unto the prologue to the Gospel of John (“John Chapter One Commentary”). If the epistle to the Colossians was indeed a corrective for a heresy that had sprung out or was threatening to spring out at Colossae regarding the identity of Jesus, these verses would have served unambiguously as such a corrective. Notice the declaration: Jesus is manifestly God incarnate, He is PRWTOTOKOS, “firstborn of all creation” (here the sense has to be preeminence, preexistence), and again, PRWTOTOKOS, a “firstborn out of the dead” (here the sense has to be the first in a series to be thus resurrected), He is Creator of everything, and holds all things together, all the Fullness, that is, every last whit that is God, that is, deity, dwells in Him. These are ringing statements of deity. Note the redundancy—over and over the preeminence of Christ is on display here: “...that he might become in all things himself first.” It is clear that at the time of this utterance by Paul (as even today of course), not all knees had as yet bowed to Jesus' deity, but they must, and they will, by and by, do so (Psa 72:11, Rom 14:9-11, Phl 2:10).
YLT TEXT: and through him to reconcile [60] the all things to himself -- having made [61] peace [10] through the blood of his cross [62] -- through him, whether the things upon the earth, whether the things in the heavens. And you -- once being alienated [63], and enemies [64] in the mind [65], in the evil works [66], yet now did he reconcile, in the body of his flesh through the death, to present [67] you holy [68], and unblemished [69], and unblameable [70] before himself, if also ye remain [71] in the faith [15], being founded [72] and settled [73], and not moved away from the hope of the good news, which ye heard, which was preached in all the creation that [is] under the heaven, of which I became -- I Paul -- a ministrant. Col 1:20-23
COMMENTARY: Jehovah God says, without the shedding of blood there can be no forgiveness of Sin (Lev 14:6, 14:25, 14:51-52, Hbr 9:22, et al., cf. “Jesus Our Jubilee.III.B”), and of course without forgiveness, there can be no peace; there can be no peace between oneself and God, nor within oneself [74]. Peace here is not an on-again-off-again type of secular peace—it is God's peace, eternal peace, that God offers through Jesus Christ (Jhn 14:27). It is because Jesus purchased our forgiveness by the shedding of His invaluable blood on the Cross that humankind may realize true peace. And when there is peace, harmony may flourish, and harmony here is harmony that once was lost—harmony thus regained, is reconciliation. What we learn in these verses is that the blood of Jesus Christ reconciled everything (“all things”) to God; that is, it reinstilled the beautiful harmony between God and the (entire) created order that was lost owing to Sin. The blood of Jesus Christ did this. One cannot overstate how momentous this is. The text relates specifically that before reconciliation one is alienated from God, indeed, one is His enemy, owing to Sin manifest in personal choices in the mind and/or in deed. A loyal, committed tether to Jesus Christ turns this scenario around on its ear and reconciles anyone to God who desires to be reconciled to Him. But to do this presupposes that one recognizes that one needs to be reconciled to God; that one is a wicked sinner in His sight and needs His forgiveness, which is found at the Cross. And there is the rub—too many simply cannot do this owing to pride and other vain excuses. We have found this to be especially true in affluent cultures, where there is more often than not it seems an undue, heightened sense of self, and self-worth. Small wonder that the kingdom of heaven goes to the poor in spirit (Psa 51:17, Mat 5:3), for such will do what God requires of them so as to be reconciled to Him.
Reconciliation, made possible by the death of Jesus Christ for sinners, that is, His death in their stead (for the wages of Sin is death...Rom 6:23), means that one reconciled stands before God dressed in the righteousness of Jesus Christ (“Righteous Faith”), and our Father God may as well be looking upon Jesus (quintessential holiness, unblemished, blameless, innocent) when He looks upon the reconciled sinner. That, in short, is how it works.
Paul tells these Colossians to remain grounded in this righteous faith if you will; in the pure truths concerning Jesus per se, and the Cross of His Redemption that reconciled them, truths that undoubtedly Epaphras had taught them. We see here again possibly the efforts of a concerned minister (Paul, but Epaphras too no doubt) guiding his church people away from heresy that could undermine their faith and cause them undue sorrow and misery; that could actually even spread further through them if they weren't steered away from it and toward the real Truth. In no uncertain terms he tells them to stay the course as they learned it initially: “...remain in the faith, being founded, and settled, and not moved away from the hope of the good news...” Paul adds that this is the same Truth that he Paul ministered, thus assuring them of its integrity, of its benchmark worth--'Let this Truth that you learned at first and which also I preached be the standard of comparison for all other teachings...'
YLT TEXT: I now rejoice [75] in my sufferings [76] for you, and do fill up the things lacking [77] of the tribulations [78] of the Christ in my flesh [79] for his body [53], which is the assembly [53], Col 1:24
COMMENTARY: When the Church suffers, that is, when anyone who belongs to Jesus Christ suffers, particularly when that suffering is related to persecution of some sort, Jesus suffers accordingly (Mat 25:40). Paul is rejoicing in the fact that when he suffers for the Church—the Colossian church specifically here—he is participating in the ongoing sufferings of Jesus Christ, sufferings that continue for Jesus precisely because of the sufferings of His Church, for which He suffered and died in the first place [80]. Jesus died to win a Bride, and when she suffers, He suffers. Notice: When you or I as a Christian suffer for the cause of our Lord Jesus, He suffers with us; that is, we are not alone in our sufferings for His cause. When you or I thus suffer, we are participating in God's special sufferings, sufferings that laid the groundwork for Redemption-Salvation. We suffer with God in this way until He consummates Redemption-Salvation (the former is functionally and practically completed and in force, the latter awaits the gathering of all the sheaves and His return and eternity future). Hidden in this verse is the message that doing the work of Christ may (probably will) place one in a position of having to suffer for the cause of Jesus Christ. It is cause for rejoicing when one may be privileged to participate with the great Jehovah God in a matter that is dear to His heart, even, nay, especially, to suffer with Him [81]
YLT TEXT:of which I -- I did become a ministrant according to the dispensation [82] of God, that was given to me for you, to fulfil the word of God, the secret [83] that hath been hid [84] from the ages and from the generations, but now was manifested to his saints, to whom God did will to make known what [is] the riches of the glory [85] of this secret among the nations -- which is Christ in you, the hope of the glory, whom we proclaim [86], warning [87] every man, and teaching [88] every man, in all wisdom, that we may present every man perfect [89] in Christ Jesus, for which also I labour, striving according to his working [90] that is working in me in power [91]. (red font added) Col 1:25-29
COMMENTARY: See also verses 1:3-8. Christ (God) in you, the hope of glory, for Jew and Gentile alike. This is the big picture that the Old Testament prophets and saints could not completely see, but you and I as Christians see quite clearly. It is in a manner of speaking like so: With Christ in us, the One who is able to present us perfect to God abides resident in us, with one hand holding our hand, and with His other hand holding God's hand, bringing us thus into the presence of God, which otherwise would not be possible owing to the conflict between God and ourselves due to our Sin (unholiness) over against God's holiness. Christ in us is thus our hope of glory, our hope of restored fellowship, even eternal fellowship, with God, and this is why we preach Him, Jesus Christ, to our fellow human beings, that they might be presented hand-in hand with Christ perfect to God for their very own hope of this glory. Like Paul, we labor, and strive in accord with the Holy Spirit, who works in us in power, to perform such a loving ministry as this, and all is done in effort to serve the gracious salvific interests of our great Jehovah God, whom we adore, and love deeply. How good it is that we have you great savior God. How desperately we cling to your outstretched, pierced, helping hand, and in gratitude treasure your abiding presence (Fig. 1).
Praised be your Name great savior God.
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The YLT is in the public domain.
1. Colossians is one of the so-called (Pauline) “prison epistles,” which collectively consists of Ephesians, Philippians, Colossians, and Philemon.
2. Gnosticism was not a fully developed heresy until the second-century AD.
3. Apostle-APOSTOLOS is a nominative, masculine, singular noun. One sent/commissioned to a certain task. Here specifically Paul was sent/commissioned to the task of evangelizing the Gentiles (Rom 11:13, 1Ti 2:7).
4. Will-QELHMATOS is a genitive, neuter, singular noun. That which one determines to do; resolve in a given direction/matter. Here the determined resolve/wish of Jehovah God to send Paul to his task of evangelizing.
5. Timotheus-Timothy, Timothy joined Paul during the second missionary journey (Tab. 1) at Lystra. Timothy was a Jewish Christian (Act 16:1).
6. Brother-ADELFOS is a nominative, masculine, singular noun. This can be familial, or spiritual; here the meaning is spiritual, in that Timothy is a brother in Jesus Christ, through whom all believers belong to the family of Father Jehovah God, and thus are holy kin (brethren) in that sense.
7. Saints-hAGIOIS is a dative, masculine, plural adjective. Those set apart by God as His very own; those who set themselves apart for God. Set apart in the sense that His interests and will and honor are served, not the interests and will and honor of self, the world, or Satan. Supernatural rebirth by the Holy Spirit makes saints—and this blessed metamorphosis of spirit attends belief and faith in Jesus Christ; by following Him, transferring all Trust to Him (“Be Holy”). It follows that the Colossians here addressed were followers of Jesus Christ, holy unto the Lord.
8. Faithful-PISTOIS-is a dative, masculine, plural adjective. Can be trusted, relied upon. In another sense, possessing full faith in something (full of faith in Jesus; the promises of God in Jesus, for example). Here both senses are apt.
9. Grace-CARIS-Jehovah God's merciful kindness, unmerited favor: Let the same be bestowed upon the believing Colossians...
10. Peace-EIRHNH is a mominative, feminine, singular noun. The peace of God found in Jesus Christ (Eph 2:14, Phl 4:7, Col 1:20, et al.) is most apt, but Jesus gives consummate peace for sure—body, soul, spirit. Jesus is the Prince of Peace (Isa 9:6).
11. Father-PATROS is a genitive, masculine, singular noun. Our Father Jehovah God.
12. Small wonder that Paul shares this reassuring Spirit-fruit (Gal 5:22-23) in his benedictions time and again.
13. Thanks-EUCARISTOUMEN is a present, active, indicative, 1st person, plural verb. We give thanks—ongoing action. It is good to continually praise and thank our great Father God!
14. Praying-PROSEUCOMENOI-is a present, middle, participle, nominative, masculine, plural verb. Praying continually. It is good to continually pray for our Christian brothers and sisters!
15. Faith-PISTIN is an accusative, femine, singular noun. Conviction, belief/belief in; cf. note 8.
16. love-AGAPHN is an accusative, feminine, singular noun. Heart-love; the kind of love that God manifests—there is nothing superficial, or convenient, or self-serving about this kind of love. God's love for humankind as evidenced by Jesus' sacrificial death for penitent sinners is the quintessence of this love (Jhn 3:16).
17. Hope-ELPIDA is an accusative, feminine, singular noun. Anticipation/expectation that something believed to happen will happen. Here the blessed assurance of life eternal in the presence of Jehovah God for the saint is the blessed hope put forth.
18. Heavens-OURANOIS is a dative, masculine, plural noun. Note the plural—this is interesting in context: '...hope laid up for you in the heavens...' Perhaps this is an implication that speaks to the rank/order that saints may expect per their Judgment of Rewards (2Cr 5:10)? All saints are eternally tethered to God, but not all shall have the same place or position of ranking. If this is inferred here, one cannot really say more, for what precisely/specifically happens to a given saint after death beyond the surety of their being eternally tethered to Jehovah God (=blessed Salvation) is entirely in God's hands.
19. Truth-ALHQEIAS is a genitive, feminine, singular noun. In context the “Word of Truth” is meant. Here is the Gospel. Jesus is the Word (Jhn 1:1-2), and the Truth (Jhn 1:17), and the Gospel is all about Jesus, the Word of Truth. More specifically, Jesus is manifestly the Truth of God, which to us is the reality God qualifies, which is steeped in holiness. When one believes the Gospel, one is believing in quintessential Truth/Reality; one cannot believe in anything more solid and sure than the Gospel. Believing in the Gospel is intelligent believing, at least.
20. Good news-EUAGGELIOU is a genitive, neuter, singular noun. Here is the Gospel. The Gospel is the good news. Here is the life, death, burial, and resurrection of our great savior God. Here is hope for eternity, for life beyond the grave, for eternal life in the presence of the great and awesome Jehovah God, whom we love and adore; and we revel in the thought (hope) of being in His bosom forever.
22. Heard-HKOUSATE is an aorist, active, indicative, 2nd person, plural verb. Heard with the ears foremost, but attending such hearing is undoubtedly implied further a grasping of the good news of the Gospel, an appreciation of it, and an appropriation of it, as evidenced by the effect these Colossians were having on their environs.
23. knew-EPEGNWTE is an aorist, active, indicative, second-person, plural verb. Grasped with the mind, even unto intimate understanding. It is probably fair to say that these Colossians recognized the tremendous inherent worth of the good news (Gospel-Salvation) and were quick to embrace and appropriate it knowing they were unworthy of it, and so they were able to appreciate all the more God's mercy and grace that motivated Salvation; were quick to appreciate these and claim them.
24. Spirit-PNEUMATI is a dative, neuter, singular noun. The Holy Spirit; the third member of the Trinity.
25. Christian friend, besides the flagship promise of Salvation, do you know a few other promises that the Gospel makes to believers?
26. Knowledge-EPIGNWSIN is an accusative, feminine, singular noun. Precise knowledge. This knowledge comes from Jesus Christ, and now the Holy Spirit (Jhn 14:26). Paul is praying that the Colossians be blessed by God to know His will; it is understood that this knowledge—knowledge of God's will— is the right (=correct, precise) spiritual knowledge, indeed, the most important knowledge. And we know that God's will for humankind is to be holy, like unto Jesus Christ, so that God may realize eternal fellowship with us, and we with Him. It is possible that this prayer is a corrective against a negative (=errant) sort of Gnostic teaching that was influencing the beloved at Colossae.
27. Wisdom-SOFIA is a dative, feminine, singular noun. Wisdom leans on knowledge to do its job. It follows that wisdom's merit is only ever as worthy as is the worth of its knowledge base. As said in note 26 just above, the right knowledge, the best and true knowledge, is knowledge of God, and this comes through Jesus Christ. Jesus Christ imparts the knowledge of God's will.
28. spiritual Understanding-SUNESEI PNEUMATIKH-SUNESEI interests us for the moment—PNEUMATIKH is the spiritual component—SUNESEI is a dative, feminine, singular noun. Literally “a running together,” say of water, or in our context, a running together of knowledge and the wisdom built up from said knowledge. The picture is that of understanding. Again from the context, since the knowledge inferred is that of God's will, the understanding here meant is spiritual understanding.
29. Walking-PERIPATHSAI is an aorist, active, infinitive verb. The context requires the character of one's choices, thoughts, deeds, motivations, attitude toward and reverence of God, love of God, love of fellow human, and so forth.
30. Inheritance-KLHROU is a genitive, masculine, singular noun. Literally an object used in the casting or drawing of lots. In context the (eternal) inheritance accruing to a saint owing to Sonship through Jesus Christ (Rom 8:16-17).
31. The link here between knowledge → wisdom → understanding should be intuitively obvious. Moreover, it should be obvious that knowledge is foundational in this chain and necessarily must come first.
32. Rescue-ERRUSATO is an aorist, middle, indicative 3rd person, singular verb. Rescue, deliver.
33. Authority-EXOUSIAS is a genitive, feminine, singular noun. Power, authority.
34.Darkness-SKOTOUS is a genitive, neuter, singular noun. In context evil, wickedness, Sin, the kingdom of Satan is meant.
35. Translate-METESTHSEN is an aorist, active, indicative, 3rd person, singular verb. To transfer from one place to another, translate/transpose. In context the notion is that of transference, or removal, from Satan's kingdom to Jesus' kingdom.
36. Reign-BASILEAN is an accusative, feminine, singular noun. Reign, dominion or rule, kingdom (not a literal kingdom, rather the right to rule a kingdom).
37. Redemption-APOLUTRWSIN is an accusative, feminine, singular, noun. Deliverance effected by the payment of a ransom, liberation by way of the payment of a ransom. Here the payment is the precious blood of our great savior God.
38. Forgiveness-AFESIN is an accusative, feminine, singular noun. A release, pardon, remission of penalty. Release follows on the heels of redemption seeing that a payment has been made. Redemption clears the way for forgiveness. Our forgiveness/pardon cost our God greatly (the Cross), but it comes to humankind virtually for free in that all one need do is accept it. It is wise to accept God's forgiveness while the offer is available; while one's physical life persists. If one snubs this offer and slips into eternity without having come to Jesus Christ for Redemption...all is lost, for eternity... Friend, if you are reading this, and you have not yet asked Jesus Christ to forgive your sins, and committed your allegiance to His Lordship, do these two simple things right now, and you shall receive a portion with the Redeemed, and your eternal destiny will be secure, in glory. Do this and honor and praise your great savior God friend. Use our contact us link on our home page if you have any questions and/or see “A Letter of Invitation” if you wish.
39. Sins-hAMARTIWN is a genitive, feminine, plural noun. Literally to miss the mark. To sin is to miss the mark, violate God's law, to do wrong, to err. Here is why Redemption is necessary. Sin is the problem, The Cross is the resolution. The former must be satisfactorily punished by a holy God, the latter satisfies this call for divine justice. With the “slate wiped clean” like this (and once saved, always saved, by the way 1Jo 1:9, Hbr 7:25), it is hard to understand why anyone would gamble with their eternal destiny and not straightaway leap into God's arms in penitent gratitude and accept His forgiveness in Jesus Christ. Notice: Jesus came to this earth looking for sinners, and He is still looking for sinners today (Luk 4:18, 15:7, 19:10), and why? Because He is in the Redemption-Salvation “business” if you will. Our great savior God loves us sinners and wants to sanctify us in order to bring us home to glory to fellowship with Himself forever. Praised be our great savior God; what a Friend we have in you my Lord.
40. Image-EIKWN is a nominative, feminine, singular noun. Guidance from Jesus Himself indicates that the intended meaning here is exact, perfect, manifestation of (John 10:30, 14:9, 16:28).
41. Firstborn-PRWTOTOKOS is a nominative, masculine, singular adjective. Like most words, this word can have different meanings. It can mean a progenitor's firstborn, or it can mean preeminence and/or primacy—in other words, the author's intended meaning may focus on the literal birth aspect of the word, or it may focus on the positional aspect of the word (in Scripture a positional meaning might convey the preeminent position of the firstborn male in a Jewish home, for example). Context and logic must decide author's intended meaning. In our verses “firstborn of all creation” must mean preeminence/primacy (positional), it cannot mean a progenitor's (or Creator's here) firstborn (literal birth=creation), otherwise the message would be that Jesus was a created being, which is inconsistent logically with the rest of the Pauline corpus concerning Jesus. Again, from a slightly different angle, if the literal birth aspect of the word were in view here, and author's intended meaning then were that Jesus was literally the firstborn of the Creation, that He was a created being, one would have to conclude that Jesus created Himself, since our passage also relates quite clearly that Jesus created all things PANTA (Col 1:16)—this is absurd, and thus the literal birth meaning must be dismissed in favor of the positional meaning (preeminence must hold). When used later in our verses in the construction “firstborn from the dead,” it must mean that Jesus was the first to be resurrected from the dead, and thus have a primal sequential meaning in this instance (this is discrete, which is logically consistent here). These connections are not labored, and should be intuitively obvious given the message concerning Jesus' deity in the rest of the New Testament.
42. Creation-KTSISEWS is a genitive, feminine, singular noun. The entire created order—in short, everything.
43. All things-PANTA is a nominative, masculine, plural adjective. All things, everything.
44.Thrones-QRONOI is is a nominative, masculine, plural noun. Kingly power or royalty. Secular rulers is implied (kings, queens, governors, presidents, prime ministers, etc.).
45. Lordships-KURIOTHTES is nominative, feminine, plural noun. Dominions.
46. Principalities-ARCAI is a nominative, feminine, plural noun. Literally, that which comes first. Can refer to angels, demons.
47. Authorities-EXOUSIAI is a nominative, feminine, plural noun. Government or rule, both mundane and spiritual.
48. Through-DIA is a preposition. By means of. We understand from this that Jesus was the literal agent of creation. He is the intelligence and power behind the Creation. Creation is His handiwork. That which Science labors to discover came from the mind and creative finger of Jesus Christ. Creation is a testimony to His glory.
49. For-EIS is a preposition. For, as in for His good pleasure. As it seemed good, and pleasing, and right to Himself.
50. Before-PROS is a preposition. We think it signifies before in space, and time, and rank. As the text relates, Jesus is literally before all things; this by default puts Him in a position of preeminence and necessarily outside the created order.
51. Consisted-SUNESTHKEN is a perfect, active, indicative, 3rd person, singular verb. Literally to stand together, or hold together is maybe more apt here. Jesus holds all things together. It only makes sense that the Creator would have the capacity and keen interest to do this. The strong nuclear force is one of the four fundamental forces in nature (in descending order of strength, these four forces are called strong nuclear, electromagnetic, weak nuclear, and gravitational). The strong nuclear force is interesting in this context. This force holds the nucleus together; without it, the universe would literally fly apart (because the intense repulsive electrostatic forces resident inside the nucleus ever seek to violently break nuclei apart). It is the express purpose of this force to hold the nucleus, and thus the universe, together. Now we are not equating here the strong nuclear force with Jesus. What we would like to point out is that this force must have been designed to perform its crucial nuclear stabilizing role—we believe that the strong nuclear force is the elegant design and handiwork of the quintessential Physicist Jesus, who spoke it into existence at creation (the electromagnetic, weak nuclear, and gravitational forces are His handiwork as well; note that good studies indicate that all the physical phenomena in nature are probably the result of, in one way or another, these four fundamental forces). The origin of the strong nuclear force is reasonably explicable (as in not violating other sound empirical laws of nature) best by assigning it to a priori, purposed, intelligent design and follow-on creation; that is, to Creator Jesus. Unless God told him, Paul obviously would not have known about the strong nuclear force and its crucial role in nature. Just to avoid any misunderstanding, we are not stating that Jesus is the strong nuclear force somehow, or vice versa; we are stating that He designed it and spoke it into existence at creation to serve its crucial stabilizing purposes for the Creation.
52. Head-KEFALH is a nominative, feminine, singular noun. Someone in charge; chief, supreme. Here the picture is that of the head of the body (see note 53 just below).
53. Assembly-EKKLHSIAS is a genitive, feminine, singular noun. Literally, called out. This is the Church; the Body of Jesus Christ (1Cr 12:12, 1Cr 12:27, Eph 5:23). As the Body of Christ, the Church walks as Jesus Christ walks—in this way the Church is called out of the world, which walks not as Jesus walks. The picture is that of Jesus literally walking to and fro on the earth in the collective bodies (believers) comprising His Church.
54. Beginning-ARCH is a nominative, feminine, singular noun. The context and grammar suggest a meaning akin to that of Jhn 1:1 wherein beginning bespeaks of a continuum reaching into eternity past. As deity, our Lord Jesus has no absolute beginning. This is in keeping with His Name (“O That Name!”), particularly, “I AM.”
55. Dead-NEKRWN is a genitive, masculine, plural, noun. The context requires physical death; the deceased.
56. First-PRWTEUWN is a present, active, participle, nominative, masculine, singular verb. Preeminent.
57. Pleased-EUDOKHSEN is an aorist, active, indicative, 3rd person, singular verb. Was good and right in the mind of. To determine, decide. In the braoder context, God, the one God, decided that all the fullness of God (the Godhead) should dwell in Jesus Christ. This decision would be in keeping with an important aspect of Jesus Christ's mission—to reveal God ( Jhn 17:25-26)
58.Fullness-PLHRWMA is an accusative, neuter, singular noun. That with which a thing is filled. Here the context requires that no less than deity is meant (Col 2:9). Deity is in and of itself perfectly full, perfectly complete, and perfectly transcendent; it is by default perfectly full. One need only say “Deity,” and perfect fullness by definition is conveyed. The same works in reverse—to say “the Fullness” in this context means Deity by definition.
59. Tabernacle-KATOIKHSAI is an aorist, active, infinitive verb. To dwell, dwell in. This is an apt way for Paul (the Holy Spirit) to communicate God's presence (deity) in Jesus, for that is precisely where—the tabernacle—God dwelled among His people from the days of Moses until Solomon's temple was built. There is another aspect about the tabernacle that is apt here and that is it was a tent, and spiritually speaking a tent and the human person are somewhat similar constructs. Thus we may take it that deity dwelled in the person of Jesus literally. God dwelled among His people in the person of Jesus. Jesus, that is, God, manifestly dwelled among His people.
60. Reconcile-APOKATALLAXAI is an aorist, active, infinitive verb. Reinstill a former harmony, total rapprochement. Notice Romans 5:8-11.
61. Made (peace)-EIRHNOPOIHSAS is an aorist, active, participle, nominative, masculine, singular verb. Work to make peace, establish harmony.
62. Cross-STAUROU is a genitive, masculine, singular noun. Here is meant the crucifixion of our Lord Jesus. The blood of His Cross speaks of an aspect of His suffering, of His death.
63. Alienated-APHLLOTRIWMENOUS is a perfect, passive, participle, accusative, masculine, plural verb. Shutoff from intimate fellowship, estranged.
64. Enemies-EXQROUS is an accusative, masculine, plural noun. Enemies, even bitter enemies. Notice Romans 5:8-11.
65. Mind-DIANOIA is a dative, feminine, singular noun. Literally, through thinking. Sundry thoughts, perhaps reflecting some desire/s; thinking, feeling, or maybe just some perspective reached, etc. Here the context requires a thought life that is opposed to God's ways, and the various ways that can manifest itself in the mind.
66. (evil) Works -ERGOIS TOIS PONHROIS is a dative construct. The evil works that one occupies oneself with and/or seeks to get busy with. PONHROIS has a wide range of evil/wickedness in view.
67. Present-PARASTHSAI is an aorist, active, infinitive verb. Literally, to stand/place next/near to. To present.
68. Holy-hAGIOUS is an accusative, masculine, plural adjective. Most holy, sanctified/set apart (for God), like unto saints.
69. Unblemished-AMWMOUS is an accusative, masculine, plural adjective. Without blemish or spot. The context requires Sin to be the blemish.
70. Unblameable-ANEGKLHTOUS is an accusative, masculine, plural adjective. Literally, cannot be called to account; innocent.
71. Remain-EPIMENETE is present, active, indicative, 2nd person, plural verb. Persevere, continue.
72. Founded-TEQEMELIWMENOI is a perfect, passive, participle, nominative, masculine, plural verb. Lay a foundation. Paul is here urging the Colossian saints to ground themselves in the pure truths they learned from Epaphras. This would seem to be guidance that would preclude their being swallowed up by heresy.
73. Settled-METAKINOUMENOI is a present, passive, participle, nominative, masculine, plural verb. To move about from place to place—but the context prefaces MH—not—so the meaning is to not move about from place to place. In the larger context of guidance against a heresy, the idea would be to stick with the teachings of Epaphras and not flip-flop back and forth between sundry other doctrines.
74. It is true that one may be so “dead” to the things of Jehovah God that a false sense of peace usurps true peace in the heart and mind and leaves one with the impression that one is at peace and all is well. This false peace is precisely the peace that the world offers and clamors after, and which Satan dangles before the spiritually vulnerable (those ignorant of the ways of God in Jesus Christ, either willfully, or innocently through circumstance/s). Let us not be duped by these things; let us ever clamor after true peace found only in the Prince of Peace, Jesus Christ (Isa 9:6, Rom 5:1-2).
75. Rejoice-CAIRW is a present, active, indicative, 1st person, singular verb. Rejoice, be glad. Here is a happy word in a tough context—sufferings, tribulations...yet, I Paul rejoice...
76. Sufferings-PAQHMASIN is a dative, neuter, plural noun. Affliction, internal, external. Manifest pain, sorrow.
77. Lacking-hUSTERHMATA is an accusative, neuter, plural noun. Here the context requires not some manner of deficiency, but rather that which has yet to be realized. Saints suffer for Christ, and the full measure of this suffering will not be realized (completed) until the Church is fully and manifestly in His presence in heaven.
78. Tribulations-QLIYEWN is a genitive, feminine, plural noun. Literally, pressure, a pressing together. Affliction, distress, strain.
79. Flesh-SARKI is a dative, feminine, singular noun. Literally, flesh. Paul's person proper is meant here—he suffered all manner of sufferings for our Lord in his person.
80. Our sufferings for Jesus do not somehow make Jesus' sufferings more complete, or perfect, and thus make Redemption-Salvation a more perfect Redemption-Salvation; our sufferings for His cause communicate to Jesus and the world about us that our allegiance is squarely on, is fully to Jesus, and nothing, not even suffering, will change that. Our sufferings for His cause resonate with the message that Jesus' interests are our interests; that we are motivated by promoting His interests, irrespective of the cost to us personally. Suffering for the cause of Christ is 'walking the talk of faith (in Him)...'
81. These verses make it clear that even in His present exalted state our great savior God somehow suffers. Perhaps He feels the same pain that we His servants and members of His Body feel—maybe that is the right way to look at it. If so, then it goes without saying that it would be the true disciple's inclination to feel and burden the sufferings of their brethren (Gal 6:2).
82. Dispensation-OIKONOMIAN is an accusative, feminine, singular noun. The management of a household or the household affairs of another. Manager, overseer, steward—administration in this capacity.
83. Secret-MUSTHRION is an accusative, neuter, singular noun. Literally, a mystery, something hidden. Here specifically it refers to the long secret will of Jehovah God in Jesus Christ. His long hidden plans for humankind through Jesus Christ. His will in this was revealed piecemeal to humankind through His prophets over a long period of time, and then with the advent of Jesus Christ—His life, death, resurrection and ascension into heaven—the practical outworking of God's will was completed. The whole revelation took quite a long time, and transcended the fruition of God's will at Calvary, as God then “worked backward” through Paul and the other apostles in order to explicate what He had done and what His plans were for humankind in relation to His completed work through Jesus. But before Jesus came, and until the inspired biblical record explicated what God was doing and what He had done, this was all a mystery in that only pieces of the big picture were discernible. God's will for humankind is certainly no mystery today; in fact, it can be related concisely in just a few words: God wishes for all people to have eternal life in His manifest presence (Salvation), because He loves humankind beyond human measure (witness the Cross, Jhn 3:16), and wishes to fellowship with us throughout eternity (“A Letter of Invitation” if you wish). Notice that for God's will to be realized requires that we be holy like He is holy, thus it requires our translation unto Christ-likeness, which comes as a free gift from God “simply” by confession and repentance of one's Sin, one's transference of all trust to Jesus Christ, and one's manifest faith in Jesus Christ.
84. Hid-APOKEKRUMMENON is a perfect, passive, participle, accusative, neuter, singular verb. To have hidden, concealed, kept secret.
85. Glory-DOXHS is a genitive, feminine, singular noun. Opinion, judgment/view. Here it bespeaks of a lofty view of Jehovah God's (hidden) will—awesome, brilliant, excellent, holy, majestic, perfect, particularly gracious, and so forth for lack of space. It is none other than CHRIST IN YOU! That was God's plan for His people from the beginning (Gen 3:8-9, cf. Rev 21:2-7). His plan from the beginning was to dwell with His people, but Sin had to be dealt with first, for a holy God cannot fellowship with Sin and at the same time maintain His holy standards, this should be obvious (at least, God's enemies would have a “field day” with a God that let down the bar like that. So God got the job done another way—here is Redemption-Salvation—notice His resolve to maintain fellowship with us). Christ in us bespeaks of fellowship with God restored, for He literally indwells His own. Christ in us is a brilliant picture of human wholeness, indeed holiness. Here is a picture of God's glory.
86. Proclaim-KATAGELLOMEN is present, active, indicative, 1st person, plural verb. Continuous action here—promulgate, spread about publicly, announce, declare (Mat 28:18-20). A Christian cannot keep the revelation of God's will to themselves, it bursts forth out of them under the irresistible compulsion of the Holy Spirit (Act 1:8). We want everyone to know that God loves them with an eternal love, and keenly desires to fellowship with them forever. We want people to know that they should get busy and settle the Sin issue with God once and for all at the foot of our great savior God's Cross, and then commit themselves to His Lordship, and serve Him into and throughout eternity. Here is joy unspeakable (Jhn 14:2-3). Respectfully, if you are not one of His yet friend, what are you waiting for to get on board with Him?! Give Him a “test drive,” and “kick His tires” if you will. We respectfully challenge you in this.
87. Warning-NOUNQETOUNTES is a present, active, participle, nominative, masculine, plural verb. Admonish, exhort, warn. Here the wisdom that God gives one guides this warning (Col 3:16), it is not supposed to come from personal, human wisdom (our warning is thus Scripturally based only). The Gospel of Redemption-Salvation is good news, centered squarely on Jesus Christ, but to reject it in lieu of other ideas about God and/or eternity is buffoonery because there is a cost—Rom 5:8-9, Hbr 10:26-31 explain it well; this is our warning. This warning is entirely consistent with the will of God; with His will that none be lost eternally, but that all have a place with Him eternally. It is the very common mistake of most people who do not know Jehovah God through Jesus Christ, to reckon that upon their death somehow they will have a place with God without having come to Jesus Christ before their decease, but that kind of thinking is folly in that such suppose that they are good enough to come into God's presence based on their own merit. This can easily be shown to be errant thinking both Scripturally and purely by logic. Of course the serious gravity of this error accrues not to logic, but Scripture. Scripture trumps this thinking, and that is why it is fatally errant. So people need to be warned about their need for Redemption, even if it evokes in them a defiant fury, as is often the case. We warn not to anger people, but to offer an alternative that they might not have ever considered, because we love them, and wish for them to taste eternal fellowship with our great Jehovah God, who loves them with an eternal, infinite love, and who, as our verses indicate, wishes for us to warn them.
88. Teaching-DIDASKONTES is a present, active, participle, nominative, masculine, plural noun. Instructing, imparting instruction, teaching, here according to the wisdom that God gives one to do so (Col 3:16). Our teaching is Scriptural, and concerns Redemption-Salvation through Jesus Christ; we warn and teach people in accord with the wisdom God has given us in order that we might present people to God, perfected in their relationship to Jesus Christ; in their relationship to God through Jesus Christ. Along the way our warning and teaching conveys and explicates God's will for His beloved, special creation, humankind. All of this presupposes our conviction that Jehovah God is the only true God; we believe that Jehovah is the only true God, and thus His will is to be served diligently, faithfully, and lovingly.
89. Perfect-TELEION is an accusative, masculine, singular adjective. Completeness/consummation, a thing brought to its intended end, wanting nothing; without spot or blemish.
90. Working-ENERGEIAN is an accusative, feminine, singular noun. Bespeaks of expenditure of energy, a force acting along some path. Here, it is God's force at work, which is supernatural.
91. Power- Literally, a given amount of energy (or a force along some path), expended in a given amount of time. Here it is the supernatural power of God—the supernatural force of God acting in Paul in a set time. This is why Paul was able to do great things for God, for he availed himself of the powerful savior God in him, who then did powerful things through him.
English (transliteration)-->Greek Character Mapping
|
A->ALPHA |
B->BETA |
C->CHI |
D->DELTA |
E->EPSILON |
F->PHI |
G->GAMMA |
|
H->ETA |
I->IOTA |
K->KAPPA |
L->LAMBDA |
M->MU |
N->NU |
O->OMICRON |
|
P->PI |
Q->THETA |
R->RHO |
S->SIGMA |
T->TAU |
U->UPSILON |
W->OMEGA |
|
X->XI |
Y->PSI |
Z->ZETA |
; or :-> . (ano teleia) |