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The phrase in question is prōtotokos pasēs ktiseōs. But does this mean "firstborn of every creature" (distributive, as in the KJV), or "firstborn of all creation" (collective, as in ASV, RSV, NASB, NEB, NIV)? The collective seems to be preferred by what immediately follows: "all things" were created by him, through him, and for him (v. 16), and he is ...


8

Marriage isn't 50-50. It's both parties giving 100%. Dr. Emerson Eggerichs addresses the differences in the commands extensively in his book Love and Respect and on his website, most recently in a September 4 blogpost. This verse doesn't mean that women don't have to love and men don't have to be subject to their wives. Paul was giving instructions about ...


7

It seems unlikely. The Greek of Colossians 1:17b (SBL) καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν The Greek of Sirach 43:26b1 (Rahlfs) καὶ ἐν λόγῳ αὐτοῦ σύγκειται τὰ πάντα. The KJV that you quote indicates a possible connection between the verses primarily because of the word consist.2,3 However, you can see here that the bolded words are different (in lexeme, ...


6

(1) What does «ἐκ ψυχῆς» mean? It means something like "with all your might". It is attested in classical authors with this sense: see Liddell-Scott-Jones, ψυχή, sub IV.4 "Phrases". A nice example (quoted there) is from Theocritus, Idyll 8.35 (trans. J.M. Edmonds) - βόσκοιτ’ ἐκ ψυχᾶς τὰς ἀμνάδας· Feed my lambs with all your might The same phrase is ...


6

Thayer explains that when δι ("through") is used in the genitive it can describe "the Means or Instrument by which anything is effected," and is used specifically of "one who is the author of the action as well as its instrument, or of the efficient cause".1 Liddel & Scott support this, stating that the primary usage of dia in the genitive when used ...


6

The question is a classical example of a logical trap called "complex question" (I do not say that you intentionally and malignantly make this trap, of course, far from it!), that is to say when a question implies a position, that is regarded as self-evident, while it is not at all so! Here, in this question is sneaked a position that Jesus created ...


5

As far as the grammar goes, the phrase "which is idolatry" is linked only to covetousness. Of particular note is that πλεονεξίαν (covetousness) is introduced with a definite article, which Melick (NAC citing BDF, 258, 1), for instance, notes, "is found in situations where modifying clauses further define the noun." It is often noted that ...


5

It's clear that what has been "nailed to the cross", is also that which has been "taken out of the way", which is the cheirographos which has been obliterated (or been "cancelled out" in the NASB), i.e. the "bond document" or (in NASB) "certificate of debt": ἐξαλείψας τὸ καθ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, exaleipsas to kath hēmōn ...


5

14 Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; - KJV The reference to “handwriting of ordinances” (KJV) is a clear reference to the Law of Moses. To understand this application, we’ll need to understand the references to “rudiments of the world” (verse 8 – ...


5

Let me begin by listing all four verses you quote with my very (overly?) literal translation: Col 1:3, Εὐχαριστοῦμεν τῷ Θεῷ Πατρὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ πάντοτε περὶ ὑμῶν προσευχόμενοι, = We give thanks to the God, Father of our Lord Jesus Christ, always praying for you, Col 2:2, … εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, = in a knowledge of ...


5

I would not object to people who call Jesus a philosopher but I would object if they think he's just a philosopher. Philosopher (lover of wisdom) is an artificial thing while Jesus is the Son of God. The question is this: What's Paul's take on philosophy? Paul did not shy away from philosophy or philosophers. Indeed he engaged them in Athens. Act 17:22 And ...


5

We Don't See the Big Picture as God Does Perhaps we should recognize that God's foreknowledge does not demand predestination (yes, we were predestined to be saved if we appropriated that salvation through Christ (Eph. 1:11)). Rather, He always knew what Judas would do of his own volition, just as God did with Adam and Eve. Such quandaries do not violate our ...


5

NIV Colossians 2: 9 For in Christ all the fullness of the Deity lives in bodily form, Deity Θεότητος (Theotētos) Noun - Genitive Feminine Singular Strong's 2320: Deity, Godhead. From theos; divinity. In other words, all the fullness of the Deity lives in bodily form in Christ. Here Deity applies only to Christ. 10a and in Christ you have been brought to ...


4

Grammar καὶ ὑμᾶς νεκροὺς ὄντας [ἐν] τοῖς παραπτώμασιν καὶ τῇ ἀκροβυστίᾳ τῆς σαρκὸς ὑμῶν, συνεζωοποίησεν ὑμᾶς σὺν αὐτῷ, χαρισάμενος ἡμῖν πάντα τὰ παραπτώματα. ἐξαλείψας τὸ καθ᾿ ἡμῶν χειρόγραφον τοῖς δόγμασιν ὃ ἦν ὑπεναντίον ἡμῖν, καὶ αὐτὸ ἦρκεν ἐκ τοῦ μέσου προσηλώσας αὐτὸ τῷ σταυρῷ· (Colossians 2:13-14) And even though you were dead in your ...


4

The Idea in Brief The mystery was that believers were participating not only in the New Covenant, but were also in actual ontological union with the body of Jesus Christ. That is, in the Hebrew Bible the prophets indicated that the New Covenant was exclusive to Israelites (that is, to faithful Jews). However the Apostle Paul later received exclusive ...


4

What sets the Epistle to the Colossians apart is a sense of personal distance, with not so much as a suggestion anywhere in the epistle that Paul was writing to people he knew personally, at least not until the final verse, 4:18, and then only to say that the Colossians knew of him: Colossians 4:18: The salutation by the hand of me Paul. Remember my bonds....


4

The Epistle to the Laodiceans is a possible lost letter of Paul the Apostle, the original existence of which is inferred from the Epistle to the Colossians to send their letter to the church in Laodicea, and likewise obtain a copy of the letter "from Laodicea" (Colossians 4:16) Our knowledge of the letter to the Laodiceans is therefore dependent on our ...


4

No, there is no contradiction here. Some Jews became part of the early Church and supported Paul's mission; many Jews didn't, and opposed Paul's mission. This is abundantly clear even from the most superficial reading of the New Testament.


4

The Greek reads: παντα δι αυτου εγενετο και χωρις αυτου εγενετο ουδε εν ο γεγονεν which has the literal reading: All [things] through him him came into being and without him came into being not even one thing which has come into being The particle δι is a contraction of the preposition διά, which given the case of αὐτός (which is genitive here) ...


4

In Septuagint we see a certain kind of difference between God and His Word, for example Psalm 36:5 τῷ λόγῳ τοῦ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν ("by the word of the Lord the heavens were established") but it is not clear what is exactly this difference. For instance, when I would say, "he inflated the balloon by his breath", I clearly differentiate ...


4

There are two very different approaches to studying the Bible, eisegesis and exegesis. Most other answers will use the former approach, but that isn't necessarily the right one. You need to understand the difference, and decide which study method leads to the truth. Eisegisis: I learned the truth from my Church. It is comforting to be able to read the ...


4

In Acts 10:44 to 48 it is made clear that first, those who heard the words of the apostle Peter, received the Holy Spirit. That being evident, it is then that Peter says : Can any man forbid water that these should not be baptized which have received the Holy Spirit as we ? Acts 10:47. The new birth is not a matter of a ritual immersion. The immersion is ...


4

In Col 1:18 we have the very significant word πρωτότοκος (prototokos) which occurs 8 times in the NT; all except for one (Heb 11:28) refer to Jesus as follows: Luke 2:7 - Jesus is Mary's firstborn (literally) Rom 8:29 - Jesus: "... his Son, in order that he might be the firstborn among many brothers." This is not literal but "firstborn ...


4

Let us deal with these two verse in Col 1 separately. V27 (BLB) - to whom God has willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, The bolded phrase is ὅς ἐστιν Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης, which very literally translated, is exactly as translated above. The question ...


4

ἐκ τῶν νεκρῶν is genitive, masculine plural. So, no, it is does not refer to the singular, female person called Mary. It refers to the plural dead from among whom Jesus was raised, as it is written : thou shalt not leave my soul in hades . . . Psalm 16:10 KJV Daniel B Wallace states in p371 of 'Beyond the Basics' that : In general ἐκ has the force of ...


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