Colossians 1:12

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Colossians 1:12 in Multiple Translations

Berean Standard Bible BSB

giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.

King James Version KJV

Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light:

American Standard Version ASV

giving thanks unto the Father, who made us meet to be partakers of the inheritance of the saints in light;

Bible in Basic English BBE

Giving praise to the Father who has given us a part in the heritage of the saints in light;

Free Bible Version FBV

May you happily praise the Father, who has made it possible for us to share in the inheritance of God's people who live in the light.

Geneva Bible 1599 GNV

Giuing thankes vnto the Father, which hath made vs meete to be partakers of the inheritance of the Saintes in light,

Young's Literal Translation YLT

Giving thanks to the Father who did make us meet for the participation of the inheritance of the saints in the light,

World English Bible WEB

giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light,

Noah Webster Bible WBS

Giving thanks to the Father, who hath made us meet to be partakers of the inheritance of the saints in light:

Douay-Rheims 1899 DRV

Giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light:

Translation for Translators T4T

And we pray that you will be thanking God our Father, because he has enabled you/us to receive the things that he will give to his people in heaven [SYN].

Plain English Version PEV

And we want you to always say thank you to God, our father. He brought you into his family so that you will get the good things that he promised to give to his people. Then you will live with him in his good place.

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Berean Amplified Bible — Colossians 1:12

BAB

Word Study

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Colossians 1:12 Interlinear (Deep Study)

BIB

GRK ευχαριστουντες τω πατρι τω ικανωσαντι ημας εις την μεριδα του κληρου των αγιων εν τω φωτι

ευχαριστουντες eucharisteō G2168 to thank Verb-PAP-NPM

τω ho G3588 the/this/who Art-DSM

πατρι patēr G3962 father Noun-DSM

τω ho G3588 the/this/who Art-DSM

ικανωσαντι hikanoō G2427 to qualify Verb-AAP-DSM

ημας egō G1473 I/we Pron-1AP

εις eis G1519 toward Prep

την ho G3588 the/this/who Art-ASF

μεριδα meris G3310 part Noun-ASF

του ho G3588 the/this/who Art-GSM

κληρου klēros G2819 lot Noun-GSM

των ho G3588 the/this/who Art-GPM

αγιων hagios G40 holy Adj-GPM

εν en G1722 in/on/among Prep

τω ho G3588 the/this/who Art-DSN

φωτι phōs G5457 light Noun-DSN

Greek Word Study

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Greek Word Reference — Colossians 1:12

ευχαριστουντες eucharisteō G2168 "to thank" Verb-PAP-NPM

To thank means to express gratitude, as seen in Romans 1:21 and 1 Thessalonians 5:18. This word is about being thankful and giving thanks, especially before meals, as in Matthew 15:36 and Mark 8:6.

Definition: εὐχαριστέω, -ῶ [in LXX: Jdth.8:25 Wis.18:2, 2Ma.1:11 2Mac 10:7 A 2Ma.12:31 R, 3Ma.7:16 * ;] to be thankful, give thanks (chiefly in late writers and Inscr.; cf. Milligan, Th., 5; Ellic. on Col.1:12; Lft., Notes, 9): Rom.1:21, 1Co.14:17, 1Th.5:18; of giving thanks before meat, Mat.15:36 26:27, Mrk.8:6 14:23, Luk.22:17, 19, Jhn.6:11, 23, 1Co.11:24; with dative pens., τ. θεῷ, Luk.17:16, Act.27:35 28:15, Rom.14:6 16:4, 1Co.14:18, Php.1:3, Col.1:3, 12, Phm 4; before διὰ Ἰ. Χριστοῦ, Rom.1:8 7:25 R, WH, mg., Col.3:17; ἐν ὀνόματι Χρ., Eph.5:20; before περί, 1Th.1:2, 2Th.1:3; ὅτι, Rom.1:8, 2Th.2:13; ἐπι, with dative of thing(s), 1Co.1:4; ὐπέρ, 1Co.10:30, Eph.1:16 5:20; ὅτι, Luk.18:11, Jhn.11:41, 1Co.1:14, 1Th.2:13, Rev.11:17; pass. (Deiss., BS, 122 f.), 2Co.1:11.† SYN.: see: αἰνέω; and cf. Cremer, 903 f (AS)

Usage: Occurs in 39 NT verses. KJV: (give) thank(-ful, -s) See also: 1 Corinthians 1:4; John 6:11; Revelation 11:17.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πατρι patēr G3962 "father" Noun-DSM

A father is a male parent, like Joseph, the father of Jesus, as mentioned in Matthew 2:22 and Luke 1:17. It can also refer to a forefather or ancestor, like Abraham, as seen in Matthew 3:9 and John 8:39.

Definition: πατήρ, πατρός, -τρί, τέρα, [in LXX chiefly and very frequently for אָב ;] a father; __1. prop., __(a) of the male parent: Mat.2:22, Luk.1:17, Jhn.4:53; anarth., Heb.12:7 (M, Pr., 82 f.); pl., of both parents (cl.), Heb.11:23; οἱ π. τ. σαρκός, Heb.12:9; __(b) of a forefather or ancestor (in cl. usually in pl.; Hom., al.): Mat.3:9, Luk.1:73, Jhn.8:39, al.; pl., Mat.23:30, 32 Luk.6:23, 26 Jhn.4:20, 1Co.10:1, al. __2. Metaphorical, __(a) of an author, originator, or archetype (= αἴτιος, ἀρχηγός, etc.; Pind., Plat., al.): Jhn.8:41-44, Rom.4:11, 12 16. __(b) as a title of respect or honour, used of seniors, teachers and others in a position of responsible authority (Jdg.17:10, 2Ki.2:12, Pro.1:8, al.): Mat.23:9 Act.7:2 22:1, 1Jn.2:13. __3. Of God (as in cl. of Zeus) as Father; __(a) of created things: τ. φώτων, Jas.1:17; __(b) of all sentient beings: Eph.3:14, 15 Heb.12:9; __(with) of men, esp. those in covenant relation with Him (freq in OT and later Jewish lit.; see Dalman, Words, 184ff.): Mat.6:4, Luk.6:36, Jhn.4:21, Jas.3:9, al.; ὁ π. ὁ ἐν (τ.) οὐρανοῖς, Mat.5:16, Mrk.11:25; ὁ π. ὁ οὐράνιος, Mat.6:14 15:13; esp. in the Epp., of Christians: Rom.8:15, 2Co.6:18, Gal.4:6, Eph.2:18 4:6, 1Jn.2:1; with genitive qual., τ. οἰκτιρμῶν, 2Co.1:3; τ. δοξῆς, Eph.1:17; __(d) of Christ (Dalman, Words, 190 ff.); __(α) by our Lord himself: ὁ π., Mat.11:25-27, Luk.10:2, 22 Jhn.5:20-23, al.; ὁ π. μου, Mat.11:27, al.; ὁ ἐν τ. οὐρανοῖς, Mat.7:11, al.; ὁ οὐράνιος, Mat.15:13; vocat., Jhn.11:41 12:27, 28 17:1, 5, 11, 20, 25 (cf. Abbott, JG., 96 f.); __(β) by Apostles: Jhn.1:14 (anarth.; see M, Pr., l.with), Rom.15:6, 2Co.1:3 11:31, Eph.1:3, Col.1:3, Heb.1:5, 1Pe.1:3, Rev.1:6 (cf. Westc., Epp. Jo., 27-34). (AS)

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ικανωσαντι hikanoō G2427 "to qualify" Verb-AAP-DSM

To qualify or enable someone means to give them the ability or resources they need to succeed, like Paul did for the Christians in 2 Corinthians 3:6. It's about making someone competent or sufficient.

Definition: ἱκανόω, -ῶ (ἱκανός), [in LXX chiefly for רַב ;] to make sufficient, render fit: with dupl. accusative, 2Co.3:6; with accusative of person(s) before εἰς, Col.1:12.† (AS)

Usage: Occurs in 2 NT verses. KJV: make able (meet) See also: 2 Corinthians 3:6; Colossians 1:12.

ημας egō G1473 "I/we" Pron-1AP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μεριδα meris G3310 "part" Noun-ASF

A part or portion of something, like a region or district, as seen in Acts 16:12 where Luke and Paul travel to the region of Macedonia. It can also refer to a share or participation in something.

Definition: μερίς, -ίδος, ἡ [in LXX chiefly חֵלֶק, חֶלְקָה ;] __1. (as in cl.) a part, portion: Luk.10:42, Act.8:21, 2Co.6:15, Col.1:12. __2. In later Gk (see MM, xvi), as geographical term, a division, district: Act.16:12.† (AS)

Usage: Occurs in 5 NT verses. KJV: part (X -akers) See also: 2 Corinthians 6:15; Acts 16:12; Luke 10:42.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κληρου klēros G2819 "lot" Noun-GSM

A lot refers to a portion or share of something, often determined by chance. In the Bible, it can mean a person's inheritance or their part in God's kingdom, like in Acts 1:26 and Colossians 1:12.

Definition: κλῆρος, -ου, ὁ [in LXX chiefly for נַחֲלָה גּוֹרָל ;] a lot; __(a) that which is cast or drawn: Mat.27:35, Mrk.15:24, Luk.23:34, Jhn.19:24" (LXX), Act.1:26; __(b) that which is obtained by casting: Act.1:17 8:21; of a part in the Kingdom of God (cf. Wis 55), Act.26:18, Col.1:12; pl. of the "cure" of a presbyter, 1Pe.5:3 (see ICC, in l).† (AS)

Usage: Occurs in 11 NT verses. KJV: heritage, inheritance, lot, part See also: 1 Peter 5:3; Acts 26:18; Matthew 27:35.

των ho G3588 "the/this/who" Art-GPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγιων hagios G40 "holy" Adj-GPM

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

φωτι phōs G5457 "light" Noun-DSN

Light refers to any kind of luminousness, natural or artificial, and is used in the Bible to describe the light of the sun or a lamp. In Matthew 17:2 and John 11:9-10, it describes Jesus shining like the sun.

Definition: φῶς (Att.. contr. from φάος; φάω), genitive, φωτός, τό, [in LXX chiefly for אוֹר ;] light (opposite to τὸ σκότος, ἡ σκοτία): Mat.17:2, 5, Jhn.11:9-10, 2Co.4:6; ἡλίου, Rev.22:5; of a lamp, Luk.8:16 11:33, Jhn.5:35, Rev.18:23; of a supernatural heavenly light, Act.9:3 12:7 22:6, 9 22:11 26:13; hence, ἄγγελος φωτός, 2Co.11:14; ὁ κλήρος τ. ἁγίων ἐν τ. φ., Col.1:12; of the divine glory, Rev.21:24; by meton., of that which gives light: of fire, Mrk.14:54, Luk.22:56 (cl.; 1Ma.12:29; cf. DCG, i, 595; pl., of a lamp or torch, Act.16:29; of heavenly bodies, Jas.1:17. Metaphorical, __(a) of God: 1Jn.1:5 Jn 1:7; φῶς οἰκῶν ἀπρόσιτον, 1Ti.6:16; __(b) of spiritual truth and its effects on the lives of men: Mat.4:16 5:16, Jhn.1:4-5 3:19-21, Act.26:18, 23, 2Co.6:14, Eph.5:13, 1Pe.2:9, 1Jn.2:8; τ. φ. τ. ζωῆς, Jhn.8:12; τ. ὅπλα τοῦ φ., Rom.13:12; καρπὸς τοῦ φ., Eph.5:9; έν τ. φ. περιπατεῖν (εἶναι, μένειν), 1Jn.1:7 Jn 2:9-10; υἱοὶ (τέκνα) τοῦ φ., Luk.16:8, Jhn.12:36, Eph.5:8, 1Th.5:5; by meton., of one from whom truth shines forth: Act.13:47 (LXX), Rom.2:19; esp. of Christ, Luk.2:32, Jhn.1:7-8 12:35-36, 46; τ. φ. τ. κόσμου, Jhn.8:12 9:5;τ. φ. τ. ἀληθινόν, Jhn.1:9; of Christians, Mat.5:14, Eph.5:8; __(with) of the spiritual understanding: τ. φ. τὸ ἐν σοί, Mat.6:23, Luk.11:35; __(d) adverbially, of that which is open to view (opposite to ἐν τ. σκοτίᾳ): ἐν τ. φ., Mat.10:27, Luk.12:3.† SYN.: see: φέγγος (AS)

Usage: Occurs in 59 NT verses. KJV: fire, light See also: 1 John 1:5; John 1:9; 1 Peter 2:9.

Study Notes — Colossians 1:12

Show Verse Quote Highlights

Context
Cross References
Colossians 1:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Colossians 1:12
Jamieson-Fausset-Brown on Colossians 1:12
Matthew Poole's Commentary on Colossians 1:12
Trapp's Commentary on Colossians 1:12
Ellicott's Commentary on Colossians 1:12
Adam Clarke's Commentary on Colossians 1:12
Cambridge Bible on Colossians 1:12
Barnes' Notes on Colossians 1:12
Whedon's Commentary on Colossians 1:12
Sermons on Colossians 1:12

Context — Thanksgiving and Prayer

10so that you may walk in a manner worthy of the Lord and may please Him in every way: bearing fruit in every good work, growing in the knowledge of God, 11being strengthened with all power according to His glorious might so that you may have full endurance and patience, and joyfully

12giving thanks to the Father, who has qualified you to share in the inheritance of the saints in the light.

13He has rescued us from the dominion of darkness and brought us into the kingdom of His beloved Son, 14in whom we have redemption, the forgiveness of sins.

Cross References

	Reference	Text (BSB)
1	Acts 20:32	And now I commit you to God and to the word of His grace, which can build you up and give you an inheritance among all who are sanctified.
2	Ephesians 1:11	In Him we were also chosen as God’s own, having been predestined according to the plan of Him who works out everything by the counsel of His will,
3	Ephesians 1:18	I ask that the eyes of your heart may be enlightened, so that you may know the hope of His calling, the riches of His glorious inheritance in the saints,
4	Acts 26:18	to open their eyes, so that they may turn from darkness to light and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those sanctified by faith in Me.’
5	1 Peter 1:2–5	according to the foreknowledge of God the Father and sanctified by the Spirit for obedience to Jesus Christ and sprinkling by His blood: Grace and peace be yours in abundance. Blessed be the God and Father of our Lord Jesus Christ! By His great mercy He has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you, who through faith are shielded by God’s power for the salvation that is ready to be revealed in the last time.
6	Ephesians 3:6	This mystery is that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.
7	Romans 8:17	And if we are children, then we are heirs: heirs of God and co-heirs with Christ—if indeed we suffer with Him, so that we may also be glorified with Him.
8	2 Corinthians 5:5	And God has prepared us for this very purpose and has given us the Spirit as a pledge of what is to come.
9	Hebrews 3:14	We have come to share in Christ if we hold firmly to the end the assurance we had at first.
10	1 John 3:1–3	Behold what manner of love the Father has given to us, that we should be called children of God. And that is what we are! The reason the world does not know us is that it did not know Him. Beloved, we are now children of God, and what we will be has not yet been revealed. We know that when Christ appears, we will be like Him, for we will see Him as He is. And everyone who has this hope in Him purifies himself, just as Christ is pure.

Colossians 1:12 Summary

This verse is saying that we should thank God the Father for making us worthy to receive the blessings and benefits that come with being a child of God. It means that God has rescued us from the darkness of sin and brought us into the light of His presence and truth, as seen in Colossians 1:13. We can live in this light by trusting in God's power and provision, and by walking in a manner worthy of the Lord, as described in Colossians 1:10. By doing so, we can have full endurance and patience, and joyfully give thanks to the Father for all that He has done for us, as seen in Romans 5:1-5.

Frequently Asked Questions

What does it mean to be qualified to share in the inheritance of the saints?

According to Colossians 1:12, being qualified to share in the inheritance of the saints means that God has made us worthy to receive the blessings and benefits that come with being a child of God, as seen in Romans 8:17, where we are called heirs of God and joint heirs with Christ.

Who are the saints in the light?

The saints in the light refer to all believers who have been rescued from the dominion of darkness and brought into the kingdom of God's beloved Son, as described in Colossians 1:13, and are now living in the light of God's presence and truth, as seen in Ephesians 5:8-14.

Why should we give thanks to the Father?

We should give thanks to the Father because He has qualified us to share in the inheritance of the saints, and has rescued us from the dominion of darkness, as seen in Colossians 1:12-13, and has given us new life in Christ, as described in 2 Corinthians 5:17.

How does this verse relate to our daily lives?

This verse reminds us to live a life of gratitude and thankfulness to God, who has given us so much, and to trust in His power and provision, as seen in Philippians 4:6-7, and to walk in a manner worthy of the Lord, as described in Colossians 1:10.

Reflection Questions

What are some ways that I can give thanks to the Father for qualifying me to share in the inheritance of the saints?
How can I live in the light of God's presence and truth, and what does that look like in my daily life?
What are some things that I can do to walk in a manner worthy of the Lord, and to please Him in every way, as described in Colossians 1:10?
How can I share the inheritance of the saints with others, and be a light in a dark world, as seen in Matthew 5:14-16?
What are some ways that I can trust in God's power and provision, and have full endurance and patience, as described in Colossians 1:11?

Gill's Exposition on Colossians 1:12

Giving thanks unto the Father,.... To God the Father, as the Vulgate Latin and the Syriac versions read the clause; and the Complutensian edition, and some copies, "God and the Father"; who is both

Jamieson-Fausset-Brown on Colossians 1:12

Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: You (not "we," from Colossians 1:9) "giving thanks unto the Father." Note, Colossians

Matthew Poole's Commentary on Colossians 1:12

Giving thanks unto the Father; he passeth from petitioning, , to thanksgiving to God the Father, upon the consideration of his grace manifested in his Son for our redemption. In the Ephesians, ,4, he began with election, here with effectual vocation; he acknowledgeth God the Father to be the object and author of what was wrought for us by his Son, and in us by his Spirit. Which hath made us meet; who hath made us capable of communion with himself, or ready and fit, which implies that by nature we are unready and unfit; so that merit cannot be drawn hence, and the Rhemists have done ill, contrary to the translation of the Syriac, to translate it, made us worthy: one copy hath, who hath called us. The original word, in that we follow, seems to be an idiom of the apostle (as the learned think) borrowed from the Hebrew; we find it used only in one other text by the apostle, ,6; and there he shows we are insufficient for, and incapable of, saying good things, till God do capacitate us by making us accepted in the beloved, ; we cannot understand things of the Spirit of God, nor affect God, , till God do draw and capacitate us, ,45 Philemon 2:13, and form and work us by his Spirit unto this selfsame thing, . To be partakers of the inheritance of the saints in light; to have a part in the lot of the purchased inheritance with them that are sanctified, . The apostle seems to allude to the land of Canaan, wherein a portion was assigned to every one by lot for his inheritance, that being a type of the rest which remaineth to the people of God, ; and this is here said to be of the saints in light, as allegorically connoting the joy and glory of that state and place, in opposition to the power of darkness.

Trapp's Commentary on Colossians 1:12

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: Ver. 12. Of the saints in light] So that though cast into a dark dungeon, the saints may clap their hands upon their bosoms, as Oecolampadius upon his death bed did, and say, Hic sat lucis, Here within is plenty of divine light.

Ellicott's Commentary on Colossians 1:12

(12) Giving thanks unto the Father.—These words naturally follow the words “with joyfulness,” with which, indeed, they may be grammatically connected. But the “thankfulness” here is, as the context shows, the thankfulness of humility, sensible that from the Father’s love we have received all, and can but receive. Which hath made us meet.—The same word is used in 2 Corinthians 3:6, “who hath made us able ministers of the new covenant,” and corresponds to the word “sufficient” in St. Paul’s previous question (2 Corinthians 2:16), “Who is sufficient for these things?” The reference is clearly to God’s foreknowledge and call (as in Romans 8:29-30), in virtue of which “we are more than conquerors,” and “cannot be separated from His love in Jesus Christ our Lord.” To be partakers of the inheritance of the saints.—Literally, for the part (appointed to us) of the lot of the saints. (Comp. Ephesians 1:11, where, however, the sense is slightly different). The “lot” (like the Old Testament type of the share in the land of Canaan,” the lot of their inheritance”) is the place assigned to the saints primarily by the grace of God. It may have, as in the case of the type, to be fought for; but it is won not by our own arm, but by “God’s hand and His arm, and the light of His countenance, because He has a favour unto us” (Psalms 44:3). Hence, in accordance with St. Paul’s usual teaching (especially emphatic in this and the Ephesian Epistle), the whole stress is laid on God’s grace, giving us our lot, and “making us meet” to accept it. In light.—Properly, in the light. See Ephesians 4:8-14—a passage dwelling on the idea of the kingdom of light, almost as strongly and exhaustively as St. John himself (1 John 1:5-7, et al.). “In the light” (opposed to “the power of darkness” of the next verse) is in the light of God’s countenance, revealed in the face of Jesus Christ.

Adam Clarke's Commentary on Colossians 1:12

Verse 12. Giving thanks unto the Father] Knowing that ye have nothing but what ye have received from his mere mercy, and that in point of merit ye can never claim any thing from him. Which hath made us meet] ικανωσαντι. Who has qualified us to be partakers, c. Instead of ικανωσαντι, some MSS. and versions have καλεσαντι, called and B (the Codex Vaticanus) has both readings. Giving thanks unto the Father, who hath called and qualified us to be partakers. Of the inheritance] ειςτηνμεριδατουκληρου. A plain allusion to the division of the promised land by lot among the different families of the twelve Israelitish tribes. The κληρος was the lot or inheritance belonging to the tribe; the μερις was the portion in that lot which belonged to each family of that tribe. This was a type of the kingdom of God, in which portions of eternal blessedness are dispensed to the genuine Israelites; to them who have the circumcision of the heart by the Spirit, whose praise is of God, and not of man. Of the saints in light] Light, in the sacred writings, is used to express knowledge, felicity, purity, comfort, and joy of the most substantial kind; here it is put to point out the state of glory at the right hand of God. As in Egypt, while the judgments of God were upon the land, there was a darkness which might be felt yet all the Israelites had light in their dwellings; so in this world, while the darkness and wretchedness occasioned by sin remain, the disciples of Christ are light in the Lord, walk as children of the light and of the day, have in them no occasion of stumbling, and are on their way to the ineffable light at the right hand of God. Some think there is an allusion here to the Eleusinian mysteries, celebrated in deep caves and darkness in honour of Ceres; but I have already, in the notes to the Epistle to the Ephesians, expressed my doubts that the apostle has ever condescended to use such a simile. The phraseology of the text is frequent through various parts of the sacred writings, where it is most obvious that no such allusion could possibly be intended.

Cambridge Bible on Colossians 1:12

12. giving thanks] as the disciple is to do “in everything” (1 Thessalonians 5:18). So would the deep-felt “joy” be specially expressed. See on Colossians 1:3 above.unto the Father] Who is always revealed as the ultimate Object of thanksgiving, the eternal Fountain of the whole Redemption. Cp. e.g. Matthew 11:25; John 3:16; John 17:1; John 17:4; 2 Corinthians 1:3; Ephesians 1:3; Philippians 2:11; 1 Peter 1:3.—He is here viewed as the Father of the Son, not immediately as “our Father;” see Colossians 1:13.which hath made us meet] Who qualified us, or (Lightfoot), made us competent; i.e., gave us, as His redeemed ones in the Son (Colossians 1:14), title to and entrance on our spiritual possessions.—The time-reference is, from one point of view, to the moment of the Lord’s finished work; from another, to the moment of each believer’s personal union with the Lord.—The same verb occurs 2 Corinthians 3:6 (only), “He qualified us to be ministers, &c.” In the Old Latin Version we find qui vocavit nos, etc. This represents a various reading of the Greek, “who called us.”—But the evidence for “qualified” is decisive. Another various reading, not to be adopted, is “you” for “us.”to be partakers, &c.] Lit., unto the portion of the lot of the saints in the light. “The kingdom” (Colossians 1:13) of the Son of God is the realm of light, the light of spiritual knowledge, purity, and joy; the mystical Canaan of the redeemed; the “lot” or inheritance of the “peculiar people,” in which each one has his “portion.” In other words, the saints, possessed by Christ, themselves possess Christ as their riches and light, and are “qualified” to do so by the grace of the Father who gave the Son for them and to them.—The reference is not immediately to the coming glory, but to the present grace. Cp. Luke 16:8; John 8:12; John 12:36; Ephesians 5:8; 1 Thessalonians 5:5; 1 John 1:7, &c.; for the imagery of “light” in such a connexion.It is questioned, whether we are to understand the Apostle to speak of “the lot in the light,” or of “the saints in the light”? Probably the words “in light” qualify all parts of the thought. The mystical Canaan is “in the light,” and so are its inhabitants therefore.“Saints:”—see on Colossians 1:2 above.

Barnes' Notes on Colossians 1:12

Giving thanks to the Father - This is another mode by which we may “walk worthy of the Lord unto all pleasing” Colossians 1:10; to wit, by rendering appropriate thanks to God for his mercy.

Whedon's Commentary on Colossians 1:12

12. Giving thanks unto the Father—That is, the Father of our Lord Jesus Christ. This is a fourth step in the walk worthy of the Lord, Colossians 1:10. The state of mind just described naturally expresses itself in thanksgiving.

Sermons on Colossians 1:12

	Sermon	Description
	(Colossians) Part One - Col 1:3-14 by Douglas Moo	In this sermon, the speaker focuses on the importance of giving thanks as a quality of a life worthy of the Lord. The speaker references the book of Colossians, where Paul mentions
	The Epistle to the Torontonians - Part 1 by A.W. Tozer	In this sermon, the preacher emphasizes the importance of gratitude towards God for the privileges and blessings we have. He encourages the congregation to share their faith and be
	The Lord Jesus, Heir of All Things by Lance Lambert	In this sermon, the speaker emphasizes the importance of recognizing our inheritance as children of God through Jesus Christ. He encourages believers not to live as if they are pau
	Our Awesome God - Part 4 by Chuck Smith	This sermon emphasizes the act of worshiping God with a perfect heart, just as David and the people willingly offered their resources for the building of the temple. It reflects on
	Prayer Life of Paul for the Saints by David Smithers	In this sermon, the speaker emphasizes the importance of being filled with the Spirit of God and having the power to encourage and love others in a practical way. He highlights the
	(Colossians) Once Alienated-Now Reconciled by Brian Brodersen	In this sermon, the speaker discusses the concept of redemption through Jesus Christ and the forgiveness of sins. He emphasizes that God chose to demonstrate his love by sending hi
	Without Faith It Is Impossible to Please God by Hans R. Waldvogel	In this sermon, Peter and John are described as performing a miracle at the beautiful gate of the temple. Instead of seeking fame and fortune, they redirect the attention of the pe