colossians ii 16 19 draft 2 final
TRANSCRIPT
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Michael Bremner, 1060
Susan Wendel, Ph.D.
GRK 364y
21 March 2013
COL 2:16-19: PAULS OPPONENTS AND THE PEOPLE OF GOD
Colossians 2:16-19 is a passage that has left everyone who approaches the text in
awe and wonder, pondering what Paul is trying to say. Paul only makes brief references
to the problem the Colossians are experiencing, assuming that the audience reading the
letter has firsthand knowledge of the issue at hand.1
The vast amount of theories that
scholars have developed to answer the question of whose Pauls opponents are leaves one
with another question unanswered. Namely, how one can understand what this passage
means for the Church. If these passages are inspired by God for the Church, we must
somehow figure out a way in order to read them for our own edification.2
Although the
speculationspertaining to Pauls opponents are at times helpful, they are ultimately
irrelevant as the major speculations all share a common contention which is refuted by
Saint Pauls argument that as long as the Church community holds to Christ, it will
prosper as the people of God.
The overview of the context preceding this passage is that Paul is attacking
teachings that would cut off the Colossians from Christ. Although the Colossians do not
seem to be in danger of heresy, as Paul is impressed by them (cf. 1:4; 2:5),3
Paul fears the
1 Markus Barth and Helmut Blanke, Colossians: A New Translation with introduction and
commentary (Broadway, NY: Doubleday, 1996), 378.2 N.T. Wright, Colossians and Philemon, TNTC (Grand Rapids: Eerdmans, 1988), 19.3 Barth, Colossians, 384.
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Colossians will be deceived () bypersuasive speech () (Col
2:4). However, he still wishes to warn them of the practical consequences of these
teachings, rather than trying to exposit what these teachings intellectual speculations
are.4
The beginning of Colossians 2:16 already reveals a connection to the Colossians
status as the people of God. The inferential conjunction connects this passage to the
previous passage in v. 2:15, in which Paul had written of the victory () of
Christ over the rulers and authorities ( ). Paul then warns the
Colossians that they must beware of being taken captive by them (
), since these powers had tried to disqualify gentile Christians
membership as Gods people. And so, Paul now warns the Colossians against letting any
ordinary mortal accomplish what these 'powers' have failed to do,5
which was attempting
to stop Christian gentiles from growing fully as a mature Body (cf. Col 2:8-19).
Paul utilizes the imperative word ,prohibiting the Colossians to let
anyone exclude them from Gods people. The word is rendered as judge, however this
should not be seen as a criticism, that they are just looking down on the Colossians for
not fasting or practicing asceticism. Rather, it should be read as in excluding the
Colossians6
or perhaps informing them they have been excluded from the people of God.
This is warranted by the context of disqualification that will be clarified later on. The
judgment pertains to whether or not one is truly a member of the Church. Finally, we can
see the same problem of disqualification happening in Galatia, in which the law looks to
alienate the Galatians from the Church (cf. Gal 4:17).7
4 G.B. Caird,Paul's Letters From Prison (Oxford University press, Great Britian, 1976), 196.5 Wright, Colossians, 118.6 Ibid.7 Ibid., 119.
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Not only that, although it only appears we are focusing on Jewish law, it cannot be
the only problem, because the following prohibition does not plainly pertain to that law.
Both the prepositions are referential, connecting drinking and eating to the manner
in which the Colossians would be excluded unless they followed these opponents
teachings. Paul has previously dealt with food and drink from the Law elsewhere;
remarking eating and drinking ( ) are not a matter for Gods people (Rom
14:17; cf. Rom 14:5-6).8
He says this because eating and drinking are important when
they pertain to shared Christian fellowship as the Body of Christ (Rom 14:3).9
The
situation here is different in that these are not just related to Jewish food laws, since
beverages are not something the Jewish food laws cover, except the Nazarite vow (cf.
Num 6:3). However, one did not need to be a Nazarite in order to be Gods people. The
disjunctive supported with the repeating shows this all the more, since the eating
and drinking would be viewed separately from one another.10
If viewed separately, these
could be viewed on their own terms, leading one to question what exactly drinking on its
own has to do with being the people of God. Furthermore, it cannot be established that
this is the situation in Corinth (cf. 1 Cor 8:1-13; 10:19-30), as there is no mention of meat
being sacrificed to deities.11
One might then conclude that this is an altogether different
situation, one that is not related only to kosher laws.12
However, there is still a connection to Jewish Law that Paul is fighting against
elsewhere. The LXX also talks about
8J.B. Lightfoot, Saint Paul's Epistles to the Colossians and to Philemon (Zondervan Publishing
House Grand Rapids, Michigan 1981), 194. Also see Hebrews 9:10 for non-Pauline use9 Lawrence R. Farley, The Epistle To the Romans: A Gospel For Al, The Orthodox Bible Study
Companion, (Ben Lomond, California: Conciliar Press, 2002), 179.10 Murray J. Harris, Colossians and Philemon, EGGNT (Nashville: B&H Academic, 2010), 118.11 F. F. Bruce, Epistles to the Colossians, to Philemon, and to the Ephesiansm, NICNT (Grand
Rapids: Eerdmans, 1984), 113.12 Wright, Colossians, 119. Wright tried arguing that this is related to kosher laws.
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(Ezk 45:17)13 when it discusses atonement for Israel. Failure to observe these
implied one did not belong to God's people.14
For Paul, atonement is through Christ (c.f.
Rom 5:6-11), and so it appears there really is a very Jewish problem here. Furthermore,
,, and are all partitive genitives modifying . This gives
some warrant to view these as all related to eating and drinking, as is the object
of the referential preposition , referring to eating and drinking. Thus, there is more
confusion of whether Paul is talking about the normative Jewish law held by the
Pharisees, or whether he is talking about something else.15
There is more reason to see a close connection to the Jewish Law with the phrase
. The antecedent to is most likely all of the things
previously stated. What follows is that the shadow () refers to these Torah -related
items. The word is used by Paul only once, and in this passage. In Hebrews, we see
that refers to law,
(Hebrews 8:4-5; emphasis mine), and even stronger
(Hebrews 8:4-5; emphasis mine).16 In the phrase
, the here contrasts the body that belongs to Christ as being the
substance. Perhaps the shadowy sense is from Platonic thought, contrasting the world
of shadows to the real world of 'forms'17 explaining why some translate as
substance. Philo, utilized this language in order to draw a contrast between a true reality
and its archetype. More importantly, Philo used and in order to contrast
13 H. B. Swete, Vol. 3: The Old Testament in Greek: According to the Septuagint(Cambridge, UK:
Cambridge University Press, 1909), 488.14 Wright, Colossians, 119.15 Harris, Colossians, 118. An alternative reading if translated as or in connexion with the
observance of festivals or new moons or Sabbaths,or Paul is trying to refer to the matter ofannual ormonthly or weekly festivals.
16 Bruce, Colossians, 118.17 Wright, Colossians, 119.
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something to what it represents.18
Furthermore, the previous words
, would appear to be contrastive, in that it is a contrary statement that does
not rebuke these things of the laws, but it reveals that the real Christian form is that of
Christs body, namely being his people. Perhaps Paul here is portraying Judaism as just
another religion,19
trying to illustrate that the new Christians do not need to cling to
Judaism as it is the shadow and no longer is what denotes the people of God.
In support of this idea is that the body and Christ are mentioned together later
(Col 2:19), so it does appear that perhaps the body in this instance is the Church.
is the possessive genitive, and so the Church would be viewed as the
substance,20
the real people of God that belongs to Christ.21 However, there are two
meanings here, as Christ is also the real substance in this passage as well. First, the
Platonic language (between heaven and earth) is converted into a Jewish expression with
eschatological implications (cf. Heb 10:1). Secondly, the definite article would render the
term as belongs to theChrist22 giving a clear eschatological picture of the Messiah
fulfilling the Jewish hope. Christ is the real substance of the eschatological hope of the
people of God that is not properly or fully realized with Torah. Furthermore, with the
context of v. 1:1823
, the Church which is Christs body is also charged to symbolize or to
18 James D. G. Dunn, The Epistles to the Colossians and to Philemon, NIGNT (Grand Rapids:
Eerdmans, 1996)176-77.19
Wright, Colossians, 120.20 See also Dunn, The Epistles to the Colossians, 177. Dunn only comments on Christ as being the
substance.21 Douglas J. Moo, The Letters to the Colossians and to Philemon, PNTC (Grand Rapids:
Eerdmans, 2008), 223. However, Moo does not see this as being clearly established because double
meanings should not be used unless the context makes it pretty clear. (223). Although, he does admit thatthe context is suggestive of this meaning.
22 Dunn, The Epistles to the Colossians, 177.23And he is the head of the body, the church. He is the beginning, the firstborn from the dead,
that in everything he might be pre-eminent (Col 1:18)
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embody this eschatological reality.24
Paul continues explaining the importance of being the people by revealing how
one can severe themselves from the Body. is a word that appears in the NT
only one time. In Hellenistic use outside of the Scripture it is found to be used as an
umpire. Namely, the opponents would act as an umpire who has the ability to
disqualify25one from a race. This disqualification would in essence, rob a person of a
prize and ultimately lead to condemnation. In this sense, perhaps these opponents of
Paul would be looking to disqualify Christians as the people of God through something
other than Christ. Similarly, N.T. Wright notes that what Paul would get across is that
You are already members ofthe body of Christ, no one should be allowed to rule you
out of court.26 Thus, anyone who is not a part of this Body it is because they hold to the
shadow when they should be holding to the real substance, namely Christ.
may be translated in many different ways because of the many
hypothesized syntactical forces this word can have,27
but it is possible to see that there are
wrong kinds of humility. Given the context which implies condemnation through
disqualification, has been rendered as desirous of effecting rather than the
translation BDAG gives, which is rendered as taking pleasure in.28 Since the syntactical
force of is a participle of attendant circumstance it is dependant semantically on
the verb . Thus, the addition in the English translation the
24 Question idea: How can we embody this reality?25 Dunn, Colossians, 177.26 Wright, Colossians, 121.27 Harris, Colossians, 121.According to Harris, it may be translated as willfully, of his own
mere will, intentionally, by a voluntary humility, delighting in, order, require.28 Walter Bauer, William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker,A Greek-English
Lexicon of the New Testament and Other Early Christian Literature, 3rd ed., (Chicago: University of
Chicago, 2000), 448. See also Moo, Colossians, 225. Moo also says that it can be translated as delights inand working with the teachings that Pauls opponents have. Saying that this is what they delight in.
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condemnation29 is added to the passage and is read as, Do not [let] anyone condemn
you desirous of effecting [the condemnation] in order to more clearly show how it is
functioning. The Participle, denotes the idea of desiring something,30 and what
they desire is the previously mentioned condemnation (). Furthermore,
the proceeding has a syntactical force that is instrumental, revealing the way
in which these opponents would disqualify the Colossians as being the people of God.
This may be seen as problematic, because if taken at face value it appears that humility
() is an instrument of condemnation. However, with that conclusion it
would be a type of false assumption about the technical meaning of humility,
31
for Paul
also states that humility is an attribute of a Christian (Col 3:12), and thus his use of the
word can have negative and positive connotations. When Paul uses humility in a positive
manner, it is in a way which humility is a means for the community to grow in Christ (cf.
Eph 4:2, Phil 2:3, Col 3:12). When Paul uses the word humility in a negative sense, it
lacks this building up of the Christian community, and rather has an individualistic
semantic tone (Col 2:18, 2:23).
Paul then begins to mention the worshipping of angels in his epistle, criticizing
the emphasis the opponents have given the angels as an object of worship. For strict
Judaism some see the worship of angels as a celebration pertaining to the law being
handed to them through angels.32
This means the cult would find itself in a form of
legalism through the Law being delivered by the Angels. However, the text does not say
29 The condemnation here is by disqualification30 Dunn, Colossians, 178.31D. A. Carson,Exegetical Fallacies. 2nd ed. (Grand Rapids: Baker Academic, 1996), 45.32 Wright, Colossians, 122.N.T. Wright notes Perhaps the people he is opposing spend so much
time in speculations about angels or in celebrating the fact that the law was given to them, that they are in
effect worshipping them instead.
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the Law was given by angels.33
Additionally, there are liturgies found in the Qumran
(Cave 4) which addressed angels utilizing psalms such as Praise God, all ye angels,
(Psalm 103:20) and exhorts the angels to offer various forms of worship to God.
However, this is not the worship of Angels, as they are not the object of the worship.34
In
the case of translating this passage as worshiping with the Angels, the word
would be taken as a subjective genitive. However, there are no examples that ,
when paired with objects of worship or divines beings, should be taken as a subjective
genitive.35
Another problem is whether or not worshipping with angels would cut
someone off from Christ. For example, the elders who worship with the Angels in front
of the throne of God (Revelation 5:8-14) are not condemned, nor are they cut from
Christ. Furthermore, there is a proto-Gnostic notion that we go through angels to get to
heaven, and not Christ. Saint John Chrysostom seems to just assume this, referring to
some kind of Gnosticism of his time when he writes There are some who maintain that
we must be brought near by Angels, not by Christ, that were too great a thing for us.36
Furthermore, proto-Gnostics perhaps believed that their souls entered into the realm of
light and then to the realm of the archons (Angels or demons), and so measures were
required to be taken to get past them. We must add that based on the use of the concepts
'rulers and powers' in the Hymn of Colossians 1:15-20, and also in 2:15, it must be
assumed that the author of Colossians did recognize the existence of some proto-Gnostic
33 Saint John Chrysostom,Homily 7 on Colossians, trans. John A. Broadus (Buffalo, NY:
Christian Literature Publishing Co., 1889), Homily 7. http://www.newadvent.org/fathers/230307.htm
(accessed on March 8, 2013).34 Bruce, Colossians, 119. See also Dunn, Colossians, 181-82.35 Clinton E. Arnold, The Colossian Syncretism: The Interface between Christianity and
Folk Belief at Colossae (Grand Rapids, MI: Baker Books, 1996), 90.36 Chrysostom,Homily 7 on Colossian, Homily 7.
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archons.37 The resulting conclusion when seeing it in this way is that there were proto-
Gnostic tendencies that this opponent would have, resulting in their worshipping of the
Angels in order to get past them. Thus, is naturally read as an objective
genitive, resulting in the angels being the object of worship.
The rendering I used for this passage , isTaking his
stand on visions, however this is an educated hypothesis of what this phrase should be
translated as, since these words have confused so many commentators.38
The weakness
of the rendering taking stands on that which he has seen is that it does not take on the
meaning of the verb .
39
The phrase can be rendered as invading [or
entering],40or also going into detail.41 And so, this translation does not render
accurately. N.T. Wright mentions that perhaps there is a Detection of
Irony,42 instead of entry into the heavenly worship (bringing in the concept of the
angelic liturgy mentioned previously);instead of the idea that they will pass through
archons (angels), they have entered into their own delusions.43 Since the nominative
participle agrees with the subject of , it is one of the
circumstances of the attempted disqualification,44
pointing this phrase back to whatever
the disqualification includes. Thus if seen in this way, it doesnt matter what position one
takes when it pertains to what is being critiqued; it is the fact that they stand on their own
37 Barth, Colossians, 381.38 See Moo, Colossians, 225; Bruce, Colossians, 120-22. Harris, Colossians,121-22. Note that
there are many different ways to render this text; contra Dunn, Colossians, 125. Dunn only gives his
rendering when it pertains to worshipping with Angels.39 Caird,Paul's Letters From Prison, 195. See also Dunn, Colossians, 182-84. Dunn sees this
phrase to support the idea that Paul is referring to worshipping with Angels. Basically he claims that Paul
would be speaking against the idea that heaven was something you could enter, and then worship with the
Angels.40 Lightfoot,Epistles to the Colossians, 196.41 Moo, Colossians, 225. Moo translates it as going into great detail42 Wright, Colossians, 123.43 Ibid.44 Harris, Colossians, 121.
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teachings and visions apart from Christ.
The problems of these opponents do not end with humility, worship of Angels, or
their delusions, since they are utilized to puff up ones own self (). These
opponents humility was not for the community of Christ, but it was a cover-up for their
own pride.45
The preposition of means denotes that these things were done by their
own fleshly mind ( ). Allowing their minds to take precedent
and thus losing contact from the head.46
Again, the overarching problem of these
passages is that the opponents appear to remove the centrality of Christ to the fixation on
other things such as angels, humility, and legalism. The phrase
is connected to the last statement with the connective conjunction , connecting this
phrase to the condemnation (). There has been a progression of seldom-
defined practices which leads ultimately to what Saint Paul is trying to communicate.
Whoever these opponents are, they no longer hold fast to Christ, and as a result are no
longer united to Christ. The word adds negation to 47 (holding fast to), another
participle that agrees with the subject of , showing that while this
condemnation is in process they are not holding fast to the head (). Thus, there is
separation between anyone who might try to condemn the Colossians (because of a lack
of adherence some legal practice), and the which is in reference to the body of
Christ (c.f. Eph 4:16),48
who are Gods people.
Indeed, it is the Body that has unity with the head (Christ); instead of these
supposed opponents who appear to put their emphasis into other things. Aristotle speaks
45 Lightfoot,Epistles to the Colossians, 198.46 Bruce, Colossians, 113.47 All the participles that are working with are attendant circumstance.48 Ibid., 122.
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of two kinds of union contact and cohesion when explaining the
connection of different parts together [to] effect structural union.49 Paul also utilizes
similar language in order to give a description of the relation between the head ()
and the body (). The preposition of source denotes that it is the head (),
that is the source of the proceeding participles (supported)
(unites).50 The preposition of agency () also connects the means by
which the body and its source of life are related.51
Furthermore, the participles
(supported) (unites) areparticles of means, showing
that this is the means by which the growth occurs. However, we shouldnt put too much
emphasis on this phrase into how the members grow, but rather we should realize that
Paul is emphasizing Christ as its source.52
Finally, the progression of these passages ends
with the idea that God is the producer of the growth of the body. The phrase
here refers both to the ultimate growth () and the growing()
produced by God when one is united to the head.53
As Saint John Chrysostom wrote, All
the Church, so long as she holds The Head, increases,54 which Paul argues these
opponents, whoever they may be, have not done. Thus, these opponents have no part in
the body of Christ, since it is the head through which all the body acquires its growth and
capacity to function.55
49 Lightfoot, Colossians, 199. See also Dunn, Colossians, 186. Dunn notes that this is an ancient
medical term; cf. Moo, Colossians, 230. Moo also finds this to be a body metaphor to make an illustration,when it pertains to the relationship between the head and the body.
50 Harris51 Harris, Colossians, 12452 Moo, Colossians, 232; contra Dunn, Colossians,53 Ibid.54 Chrysostom,Homily 7 on Colossian, Homily 7. See also Dunn, Colossians, 187. Dun states that
the concern here is more ecclesiological than christological: failure to hold to Christ is destructive of thebodys unity and growth.
55 Bruce, Colossians, 123.
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In conclusion, we have found that whoever Pauls opponents may be, their
teachings and practices were not centered upon Christ, but for puffing oneself up.
Furthermore, we established that the opponents teachings were not centered upon
Christs role of establishing us as a people of God, by perhaps turning to other teachings
such as Torah or worship of angels. As a result they would disqualify us as the people of
God through judging us by things other than Christ. Thus, the Colossians are edified by
being reminded that it is not asceticism or law that denotes the Body of Christ, but that is
Christ who they should hold fast to in order to prosper and be the body () which is
united to the head (Christ).
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APPENDIX A: SYNTACTICAL NOTES
Verse 16
NegationInferential Conjunction
indefinite pronoun, nominative, singular, masculine, subject is personal pronoun, 2
ndperson, accusative plural | direct object
Present active imperative 3
rdper sing | Prohibition
: Object of preposition | Dative Singular Feminine: Preposition, + dative | referential/locat.Could be instrumental/causal (Harris, 118)
Disjunctive conjunction
56
: Object of a preposition | Dative, Singular, Feminine: Preposition, + dative | referential/locat.
Could be instrumental/causal|
BDAG sees this as an act of drinking (855)
,
Disjunctive conjunction
: Object of a Preposition | Dative, Singular, Neuter: Preposition, + dative | reference or respect : could be a stylistic
variant of the previous s according to Harris (Harris, 118)Could also be manner
Partitive | Genitive, Singular, Feminine | Modifying These are the parts of the eating and drinking.
Perhaps descriptive
Disjunctive conjunction
56 It seems to meit is or, not the connective and. In computer programming for instance, AND gives
the idea of both conditions needing to be present. Namely, you can let them judge you when it is food only,
or drink only, but not when they are together! I think that would be the wrong idea. Additionally, Harris
notes that the repeated shows that dietary regulations concerning food and drink are being viewedseparately (Harris, 118). Both are viewed separately, something that the English word or gives to thispassage. Thus, I would say that it is disjunctive even though the word given is in order to give theidea that even if it is only drinking, you are not to be judged.
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Epexegetical | Genitive, Singular, Feminine | Modifying
Perhaps partitive
Disjunctive conjunction
,Epexegetical | Genitive, Singular, Neuter | Modifying Perhaps partitive
Verse 17
,Relative pronoun | nominative, plural, neuter | Subject of
The antecedent is most likely all of the things previously stated. However,
Harris notes that the antecedent can be just (Harris, 118)
Finite verb | Present Active Indicative, 3
rd
person, singularProgressive
Predicate Nominative | Nominative, Singular, Feminine
BDAG notes it is opposed ,Adjectival, Substantival | Present active participle plural genitive neuter
Genetive is functioning as attributive maybe?
Contrastive Conjunction
Perhaps Emphatic Conjunction -> Christ is certainly lord of the Sabbath?(Harris)
: Subject | Nominative, singular, neuter | Subject of an implied finite
verb
BDAG notes it is in contrast to (984)Possessive | Genitive, Singular, Masculine
modifying NETS Bible notes sees it as is appositional and translated as such: the
reality is Christ.Verse 18
Substantival (Wallace, 292) | Nominative, Singular, Masculine
Subject of Direct Object of | Personal pronoun, 2nd person, accusative,plural.
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Prohibition | Present, Active, Imperative, 3
rdperson, singular
Harris notes that this can be trans. Which allows it to take an accusativeobject.(Harris, 120) This is what I did.
Attendant Circumstance |Present, Active, Participle, singular, nominative,masculine
Given that I render it as Attendant Circumstance, it would dependent semantically
to the verb Harris also states that it could also be read
1. Adverbly with 2. Adverbly or Adjectivally with 3. Modal sense, being septuaginitism4. Modal sense, meaning Order, require : by insisting
on
Perhaps Participle of meansMoule notes that this may be better taken as a Semitism (= delighting in) than
as though were uses absolutely, separate from the (183)Could also be attributive
: Object of a Preposition, | dative, singular, feminineBDAG notes that humility can also be wrongly directed (989)
: Preposition, + dative | instrumentalperhaps manner , or means
,Connective ConjunctionObject of a preposition -> governed by | Dative Singular Feminine
The dative could be functioning as instrumental
Objective | Genitive, Plural, Masculine
Harris notes it could be Subjective The worship of God of angels orAngelic worship or Worship with Angels
BDAG notes that it is Objective Genitive (459)
,
57Object of,Relative pronoun | Accusative, plural, neuterMoulton notes that we might take the translation of
as upon what he vainly imagined in the vision of his initiation (making theconjectural emendations unnecessary) (246)
57 Textual Variant, pg 690 of greek bible, pg 122 of harris
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Finite Verb | perfect active indicative, 3rd
person singular
maybe Perfect Tense: Intensive.
,Temporal | Present active participle, singular nominative, masculine
Harris notes that since this agrees with the subject of , it depicts
the attendant circumstance of on the attempted disqualification. (121)BDAG notes it can be, subjective translated as entering at length upon the tale ofwhat one has seenin a vision (321). It appears to me if it were to work this way, thenperhaps we have an idea of visions being shared with each other. Perhaps delusions.
BDAG is not clear what they mean by this though.Could be attributive
,Manner | Adverb,
Qualifying
Attributive | present passive participle, singular, nominative, masculine
: Object of a preposition | Genitive, Singular Masculine: means
Attributive | Genitive, Singular, Feminine
modifying Harris notes that this can be subjective to [the attitude] produced by the
flesh (Harris, 123),Possessive | Genitive, Singular, Masculinemodifies both and
,Connective Conjunction
Negation | adverbPorter notes that some instances occurs with the indicative and with theparticiple Grammarians have attempted various explanations for these
occurrences. They may simply be grammatical slips (284)Attendant Circumstance |present active participle, singular, nominative,
masculine
BDAG notes it is working with the accusative (565)NETS translates it as a finite verbCould be attributive
,Direct Object of | accusative, singular, feminine
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Source | Preposition
Harris notes that it can be source of either growth (relating to near the endof the verse)
or it can be the source of nourishment and unity (relating to and Relative Pronoun | genitive, Singular, Masculine
Antecedent is Attributive |Nominative, Singular, Neuter
Subject of | Nominative, Singular, Neuter
: Object of a preposition | genitive, plural, feminine: Proposition, + genitive | Agency/InstrumentalHarris notes that this belongs to with both nouns and participles
Connective Conjunction
Object of a preposition | Genitive, Plural, Masculine
Object of BDAG notes w. (966)
Means | Present Passive Participle singular nominative, neuter
Perhaps Circumstantial
Connective Conjunction
Means | Present, Passive, participle, singular nominative, neuter
Perhaps Circumstantial
Finite Verb | present, active, indicative, 3
rdperson, singular
Harris notes it can be Trans. Or Intrans.
Direct Object of Transitive Verb | accusative, singular, feminineCognate accusative
Also according to Harris (124) is the accusative of inner contentGenitive of Producer | genitive, singular, Masculine
Harris notes that it can also be
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1. Subjective2. Gen of source3. Qualitative4. Gen of reference
APPENDIX B: EXPANDED PARAPHRASE
16
, 1758 , . 18
58 There is one insignificant textual variant that introduces the word .
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,
, , 19
,
.
16Therefore, do not let anyone judge you, with reference to eating or with reference to
drinking, in the matter of a feast, or a new moon, or a Sabbath,17
[all] which are shadows
of things that were to come, but the body [that casts the shadow] belongs to Christ.18
Do
not [let] anyone condemn you desirous of effecting [the condemnation] by humility and
the worship of Angels, taking stands on that which he has seen, inflated without cause by
his fleshly mind,19
and not holding fast to the head, from whom all the body, by the
ligaments and sinews being supported and unites, grows a growth produced by God.
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APPENDIX C: WORD STUDIES
1. Number of times used in the Scriptures
a. 1 timei. Colossians 1 times2. Number of times the word is used by Paul
a. 1 times3. Range of meaning:
a. Classical usage: being cast in his suit by means of Meidias.(LSJ)b. Hellenistic Biblical usage [LXX]: N/A (Lust)c. Hellenistic Non-Biblical use: arbitrator, umpire (Moulton)d. Hellenistic Biblical usage:; rob of a prize, condemn; decide against
(BDAG, 321)
Conclusion: In other writings, this word can be seen as deciding against as an
umpire, giving the idea of someone sort of condemnation if this empire deemsyou to be condemned. Col 2:18 would see then Pauls opponents as doingsomething that only Christ should be able to do.
1. Number of times used in the Scriptures
a. 3 timesi. Colossians 1 times
2. Number of times the word is used by Paula. 1 times
3. Range of meaning:a. Classical usage: step in or on, frequent, haunt; enter on, come into
possession of; mount, cover, of the male; to be initiated into the mysteries.(LSJ)
b. Hellenistic Biblical usage [LXX]: to step in or on; to enter on, to come intopossession of; to enter into a subject, to go into detail (Lust)
c. Hellenistic Non-Biblical use:d. Hellenistic Biblical usage: humility, set foot upon, enter, visit; come into
possession of, acquire; investigate closely, enter into (BDAG, 321)
Conclusion: The literal meaning seems to be enter in. However, it is not actuallyclear that this is how Paul meant to use the word in either to mean entering anoracle for interpretation of what he has seen orentering at length upon the tale
of what one has seen."4. Number of times used in the Scriptures
a. 7 timesi. Acts 1 time
ii. Ephesians 1 timeiii. Philippians 1 timeiv. Colossians 3 times
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v. 1 Peter 1 time5. Number of times the word is used by Paul
a. 5 times6. Range of meaning:
a. Classical usageb.
Hellenistic Biblical usage [LXX]: Never used (Lust)c. Hellenistic Non-Biblical use
d. Hellenistic Biblical usage: humility, modesty (BDAG, 889)7. Context of word
Passage Notes
Eph 4:2
, ,
with all humility and gentleness,with patience, showing tolerance
for one another in love, (NASB)
Humility here is a positive thing
There is a communal aspect to this humility,namely it is for one another
With With all The syntacticalforce that gives it the idea of manner.
Philippians 2:3
, ,
Do nothing from selfishness or
empty conceit, but with humilityof mind regard one another as
more important than yourselves;
Humility here is seen as a positive thing
There is a communal aspect to this humility,namely it is for one another
The syntactical force that gives it the idea ofmannerbut with humility
Colossians 2:18
, , ,
Let no one keep defrauding you
of your prize by delighting in
self-abasement and the worshipof the angels, taking his stand on
visions he has seen, inflated
without cause by his fleshlymind,
Humility here is seen as negative
No communal aspect to this humility. Rather,
it is self-abasement
Only time this one uses preposition . Couldbe manner/means/instrumental.
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Colossians 2:23
, .
These are matters which have, to
be sure, the appearance of
wisdom in self-made religion
and self-abasement and severetreatment of the body, but are of
no value against fleshly
indulgence.
Humility here is seen as negative
No communal aspect to this humility. Rather,
it is self-abasement
The here again probably denotes manner.
Colossians 3:12
, ,,, ,,
So, as those who have been
chosen of God, holy and
beloved, put on a heart ofcompassion, kindness, humility,
gentleness and patience;
Colossians 3:13 bearing with
one another
Humility here is seen as a positive thing
There is a communal aspect to this humility,
namely it is for one another
This time it doesnt appear to be manner.
Conclusion: In the Pauline writings, can either be somethingpositive, which is of Christian character (Col 3:12) as well as something for theedifying of the Christian Church (cf. Col 3:12, Phil 2:3, Eph 4:2). However, it is
not always used for Christian character. It can have negative connotations when it
is not used for the Church, but to puff up oneself, and individualistic in nature (cf.Col 2:18, 23).
1. Number of times used in the Scriptures
a. 7 times in NT, 53 times in LXXi. In the NT
1. Matthew 1 time
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2. Mark 1 time3. Luke 1 time4. Acts 1 time5. Colossians 1 time6. Hebrews, 2 times
2.Number of times the word is used by Paula. 3 times
3. Range of meaning:a. Classical usage: overshadow, shade, darken.(LSJ)b. Hellenistic Biblical usage [LXX]: shade, shadow (Lust)c. Hellenistic Non-Biblical use:d. Hellenistic Biblical usage: shade or shelter from light and any heat
associated with it, shade(BDAG, 929). The shape cast by an object as it
blocks rays of light, shadow; a mere representation of something real,shadow (BDAG, 930)
4. Context of worda.
In the LXX, I skimmed over all 53 times it occurred. It usually refers to ashade, or gives the imagery of a shadow in which one takes refuge under.
Its never paired with the law, and it is never paired with drinking oreating.
Passage Notes
Mark 4:32
, ,
yet when it is sown, it grows upand becomes larger than all the
garden plants and forms large
branches; so that THE BIRDSOF THE AIR can NEST UNDER
ITS SHADE. (NASB)
modified by
object of preposition
Here the word is used for a physical shadow
cast by the tree.
refers to the kingdom of God (Mark4:32) (when it is sown...)
Matthew 4:16
,
THE PEOPLE WHO WERE SITTING
: modified by and
: object of proposition
is locative.
Interestingly, the next verse has Jesus preachto them the kingdom of heaven. The Shadow
of death has a light coming into it this shadow
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IN DARKNESSSAW A GREAT
LIGHT,
AND THOSE WHO WERE SITTING IN
THE LAND AND SHADOW OF
DEATH,UPON THEM A LIGHTDAWNED.(NASB)
of death.
Perhaps there is a contrast; the Kingdom of
heaven is contrasted to something else, in this
case, the shadow of death.
Luke 1:79
TO SHINE UPON THOSE
WHO SIT IN DARKNESS ANDTHE SHADOW OF DEATH,
To guide our feet into the
way of peace. (NASB)
: modified by and
: object of proposition
is locative.
Again, like Matthew 4:16, there is shadow or
darkness that people are in, and a light guidesthem into the way of peace
Furthermore, Zachariass Prophecy is aboutChrist and Salvation. Remembering His holycovenant with Abraham. (Luke 1:72) andthat this referring to the child is given toHis people (Luke 1:77).
Perhaps there is a contrast; Christ is
contrasted to something else, in this case, to
whatever was before Christ: the shadow ofdeath.
Acts 5:15
, .
to such an extent that they evencarried the sick out into the
streets and laid them on cots and
pallets, so that when Peter came
by at least his shadow might fallon any one of them. (NASB)
: subject is the one falling upon people
Pretty disconnected from the other verses.Not used for reference to kingdom of God or
law.
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Isaiah 9:2
, ,
.
The people who walk in darknessWill see a great light;
Those who live in a dark land,
The light will shine on them.
(NASB)
: modified by and
: object of proposition
is locative.
Colossians 2:17
,
.
things which are a mere shadow
of what is to come; but thesubstance belongs to Christ.
+ make it refer to back to verse16, Namely, modifies those things. Either it
refers to orall of them.
subject
: nominative predicatethese things arequalified as shadows, but shadows perhaps
are not all those things.
: Attributed. The things to comeare qualified by the shadow.
givethe idea of Torah.
Hebrews 8:5
(,,, , )
who serve a copy andshadow of the heavenly things,
just as Moses was warned by
Godwhen he was about to erect
the tabernacle; for, SEE, Hesays, THAT YOU MAKE all thingsACCORDING TO THE PATTERN
WHICH WAS SHOWN YOU ON THE
modified by (heavenly)
heredenotes the idea that. Verse 8:4 ends with
setting up the context that the
shadow refers to the law.
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MOUNTAIN.Hebrews 10:1
,
,
For the Law, since it has only a
shadow of the good things to
come and not the very form ofthings, can never, by the same
sacrifices which they offer
continually year by year, makeperfect those who draw near.
again is what the shadow is referringto
: direct object
: perhaps referring to Christ? Theimage and form? Christ is the image ()of God (2 Cor. 4:4; Col. 1:15). There could
be the idea of contrasting the shadow to theimage (Christ)?
Philo The Decalogue (82)
,
(Exod. 20,7).
Now the principle on which thisorder or arrangement proceeds is
very plain to those who are gifted
with acute mental vision; for thename is always subsequent in
order to the subject of which it is
the name; being like the shadow() which follows the body().59
Having, therefore, previously
spoken of the existence of God,
The name here is compared to what it
represents
59 Philo of Alexandria, & Yonge, C. D. (1995). The works of Philo: Complete and unabridged(525).
Peabody, MA: Hendrickson.
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and also of the honour to be paid
to the everlasting God; he then,following the natural order of
connection proceeds to command
what is becoming in respect of
his name; for the errors of menwith respect to this point are
manifold and various, andassume many different
characters.60
Conclusion: In the Pauline writings, the term shadow is used only once (Col 2:17). Itis used to something that is very similar to the law, referring to back to verse 16, or at least . In the gospel writings, it isused as a contrast between a place people were (Shadow of Death) to the kingdom (Mark
4:32, Matthew 4:16) or to Christ himself (Luke 1:67-80). In Hebrews it is used to refer to
the Law. (Heb 8:5, 10:1). Furthermore, in Hebrews 10:1 there appears to be a contrastbetween image/form and shadow (law). Philo also uses it in a way to contrast somethingto what it represents. We should note that this does not mean that Paul is actually dealing
with Torah in the same way it is in Hebrews, but given the textual evidence it is very easy
to want to move towards this position.
1. Number of times used in the Scriptures
a. 239 times in the LXXb. 15 times in the NT
2. Number of times the word is used by Paula.
43 timesi. 17 times in 1 Cor
ii. 18 times in Romiii. 2 times in 2 Coriv. 1 time in Colv. 1 time in 2 Thess
vi. 1 time in 2 Timvii. 1 time in Titus
viii. 2 times in Hebrews3. Range of meaning:
a. Classical usage: to Judge; decide against; pick out, choose; .in Trag.,question; bring to trial, accuse (LSJ)
b. Hellenistic Biblical usage [LXX]: to judge, to consider, to think; to decideto, to determine to do [+inf.]; to condemn, to punish []; M/P: todispute, to contend (LSJ)
c. Hellenistic Biblical usage: to make a selection, select, prefer; to passjudgment upon (and thereby seek to influence) the lives and actions of
60 Philo of Alexandria, & Yonge, C. D. (1995). The works of Philo: Complete and unabridged(525).
Peabody, MA: Hendrickson.
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other people; pass an unfavorable judgment upon, criticize, find fault with,
condemn; to make a judgment based on taking various factors into
account, judge, think, consider, look upon; to come to a conclusion after acognitive process, reach a decision, decide, propose, intend; to engage in a
judicial process, judge, decide, hale before a court, condemn, also hand
over for judicial punishment; to ensure justice for someone, see to it thatjustice is done. (BDAG, 567)
Conclusion: In the context of Col 2, there could be some warrant for viewing this
as also hand over for judicial punishment or perhaps to seek influence on orpass judgment upon one. Criticize doesnt seem to be what we should be lookingat. Furthermore, this is different than the Corinthians problems in that there was
no meat sacrificed to idols (cf. Col 2:14).
APPENDIX D: SERMON OUTLINE: COLOSSIANS 2:16-19
Introduction:
A. Bible Arc ReviewB. Pauls Mystery Opponents
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Overview of Context:
A. Pauls warning of being taken captive by the ruling powersB. : Judgement and Gods people
Jewish Law
A. Eating and drinking and the referential B. Problem: beverages not needed to be the people of GodC. Eating and drinking and its connect to the LXXD. The Antecedent to E. and the Law as a shadowF. and its double meaning.
The Body and disqualification
A. and disqualification as a peopleB. and desirous of effectingC. How will they disqualify the Colossians?D. HumilityE. Worshipping the AngelsF. Proto-gnostic Speculation on ArchonsG. Taking his stand on visions and its hard to grasp meaningH. Puffing up ones own self.
Union with the head and prospering as the people of God
A. Classical use of and .B. Growing the Body
Conclusion
Discussion
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BIBLIOGRAPHY
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Bauer, Walter, William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker.A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd
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Bird, Michael F. Colossians Philman. Eugene, Oregon: Cascade Books, 2009.
Bruce, F. F. Epistles to the Colossians, to Philemon, and to the Ephesians . NICNT.
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Chrysostom, Saint John.Homily 7 on Colossians, translated by John A. Broadus. Buffalo,
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Lightfoot, J.B. Saint Paul's Epistles to the Colossians and to Philemon. ZondervanPublishing House Grand Rapids, Michigan 1981.
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Moulton, James Hope.A Grammar of New Testament Greek, vol 3. T. & T. Clark:Edinburgh, 1976.
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Porter, Stanley E.Idioms of the Greek New Testament. Sheffield, England: JSOT Press,1992.
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Wallace, Daniel B. Greek Grammar Beyond the Basics: An Exegetical Syntax of the New
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