KJV: Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
YLT: which are, indeed, having a matter of wisdom in will-worship, and humble-mindedness, and neglecting of body -- not in any honour, unto a satisfying of the flesh.
Darby: (which have indeed an appearance of wisdom in voluntary worship, and humility, and harsh treatment of the body, not in a certain honour,) to the satisfaction of the flesh.
ASV: Which things have indeed a show of wisdom in will-worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh.
λόγον | an appearance |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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μὲν | indeed |
Parse: Particle Root: μέν Sense: truly, certainly, surely, indeed. |
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σοφίας | of wisdom |
Parse: Noun, Genitive Feminine Singular Root: σοφία Sense: wisdom, broad and full of intelligence; used of the knowledge of very diverse matters. |
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ἐθελοθρησκίᾳ | self-imposed worship |
Parse: Noun, Dative Feminine Singular Root: ἐθελοθρησκία Sense: voluntary, arbitrary worship. |
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ταπεινοφροσύνῃ | humility |
Parse: Noun, Dative Feminine Singular Root: ταπεινοφροσύνη Sense: the having a humble opinion of one’s self. |
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ἀφειδίᾳ | harsh treatment |
Parse: Noun, Dative Feminine Singular Root: ἀφειδία Sense: unsparingly severity. |
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σώματος | of [the] body |
Parse: Noun, Genitive Neuter Singular Root: σῶμα Sense: the body both of men or animals. |
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τιμῇ | honor |
Parse: Noun, Dative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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τινι | a certain |
Parse: Interrogative / Indefinite Pronoun, Dative Feminine Singular Root: τὶς Sense: a certain, a certain one. |
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πρὸς | against |
Parse: Preposition Root: πρός Sense: to the advantage of. |
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πλησμονὴν | [the] indulgence |
Parse: Noun, Accusative Feminine Singular Root: πλησμονή Sense: repletion, satiety, for the satisfying of the flesh, to satiate the desires of the flesh. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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σαρκός | flesh |
Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
Greek Commentary for Colossians 2:23
“Which very things,” these ascetic regulations. [source]
Periphrastic present indicative with εστιν estin in the singular, but present indicative εχοντα echonta in the plural Λογον σοπιας Logon sophias is probably “the repute of wisdom” (Abbott) like Plato and Herodotus. Μεν Men (in deed) has no corresponding δε de In will-worship (εν ετελοτρησκιαι en ethelothrēskiāi). This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). And humility Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
This word occurs nowhere else and was probably coined by Paul after the pattern of ετελοδουλεια ethelodouleia to describe the voluntary worship of angels (see note on Colossians 2:18). [source]
Clearly here the bad sense, “in mock humility.” And severity to the body (και απειδιαι σωματος kai apheidiāi sōmatos). Old word (Plato) from απειδης apheidēs unsparing (α a privative, πειδομαι pheidomai to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. Not of any value Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
Old word (Plato) from απειδης apheidēs unsparing Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. [source]
Τιμη Timē usually means honour or price. Against the indulgence of the flesh (προς πλησμονην της σαρκος pros plēsmonēn tēs sarkos). These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
These words are sharply debated along with τιμη timē just before. It is not unusual for προς pros to be found in the sense of “against” rather than “with” or “for.” See προς pros in sense of against in Colossians 3:13; Ephesians 6:11.; 2 Corinthians 5:12; 1 Corinthians 6:1. Πλησμονη Plēsmonē is an old word from πιμπλημι pimplēmi to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves. [source]
The double relative classifies, putting these precepts and teachings, and all that are like them, in one category: a class of things which. For similar usage, see Galatians 4:24; Galatians 5:19; Philemon 4:3. [source]
Lit., are having a reputation for wisdom. The finite verb are, with the participle having, denotes what is habitual, and marks the permanent quality of these precepts, etc. Λόγον , A.V., show, is rather plausible reason, a show of reason, and hence a reputation. They pass popularly for wisdom. [source]
Only here in the New Testament. Worship self-imposed or volunteered. Similar compounds of ἐθέλω towill sometimes carry the meaning of pretence, unreality; as ἐθελόκωφος pretendingdeafness; ἐθελορήτωρ apretentious orator. Augustine makes hybrid Latin compounds, as thelodives, one who takes on the airs of a rich man; thelosapiens, one who affects wisdom. More commonly, however, the sense is that of voluntariness or officiousness. Thus Thucydides says that Pithias acted as ἐθελοπρόξενος voluntaryagent or representative of the Athenians (iii., 70). Εθελοκίνδυνος is running voluntarily into danger, foolhardy: ἐθελοδουλεία is voluntary slavery. The idea of pretense seems to be involved here along with that of self-chosen worship. [source]
Voluntary and affected. [source]
Only here in the New Testament. From ἀ notand φείδομαι tospare. Hence unsparing treatment or severity. Also used for lavishness, extravagance of means and of life. So Thucydides: “The running aground of the ships was reckless ( ἀφειδὴς .” iv. 26). Neglecting is wrong. Rev., correctly, severity. The καὶ andbefore severity is doubtful. If omitted, severity to the body defines have a reputation for wisdom, the outward austerity being that which makes the popular impression of a higher wisdom. [source]
Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9, “the price of Him who was priced ( τετιμημένου ).” In Paul, 1 Corinthians 6:20; 1 Corinthians 7:23. The idea of value appears in 1 Peter 1:19. “Ye were redeemed - with the precious ( τιμίῳ ) blood of Christ;” something of real and adequate value. So 1 Peter 2:4, of Christ as the living stone, precious ( ἔντιμον ), of recognized value. [source]
To means as a remedy against. Πλησμονὴν denotes repletion, surfeiting. Paul says that these ascetic observances, while they appeal to men as indications of superior wisdom and piety, have no value as remedies against sensual indulgence. [source]
Reverse Greek Commentary Search for Colossians 2:23
In Aristophanes, Aristotle, Plutarch, from υπωπιον hupōpion and that from υπο hupo and οπς ops (in papyri), the part of the face under the eyes, a blow in the face, to beat black and blue. In N.T. only here and Luke 18:5 which see. Paul does not, like the Gnostics, consider his σαρχ sarx or his σωμα sōma sinful and evil. But “it is like the horses in a chariot race, which must be kept well in hand by whip and rein if the prize is to be secured” (Robertson and Plummer). The boxers often used boxing gloves (χεστυς cestus of ox-hide bands) which gave telling blows. Paul was not willing for his body to be his master. He found good as the outcome of this self-discipline (2 Corinthians 12:7; Romans 8:13; Colossians 2:23; Colossians 3:5). [source]
Old word from πανοπλος panoplos (wholly armed, from παν οπλον panπρος το δυνασται υμας στηναι hoplon). In N.T. only Luke 11:22; Ephesians 6:11, Ephesians 6:13. Complete armour in this period included “shield, sword, lance, helmet, greaves, and breastplate” (Thayer). Our “panoply.” Polybius gives this list of Thayer. Paul omits the lance (spear). Our museums preserve specimens of this armour as well as the medieval coat-of-mail. Paul adds girdle and shoes to the list of Polybius, not armour but necessary for the soldier. Certainly Paul could claim knowledge of the Roman soldier‘s armour, being chained to one for some three years. That ye may be able to stand (προς το pros to dunasthai humās stēnai). Purpose clause with δυνασται pros to and the infinitive (υμας dunasthai) with the accusative of general reference (στηναι humās) and the second aorist active infinitive ιστημι stēnai (from δυνασται histēmi) dependent on προς dunasthai Against (προς pros). Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). The wiles of the devil See already Ephesians 4:14 for this word. He is a crafty foe and knows the weak spots in the Christian‘s armour. [source]
Purpose clause with δυνασται pros to and the infinitive Facing. Another instance of τας μετοδιας του διαβολου pros meaning “against” (Colossians 2:23). [source]
The double relative classifies; things which came under the category of gain. Compare Galatians 4:24; Colossians 2:23. [source]
Present active participle of τελοντας thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης embateuō (from κενεμβατευων embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω kenembateuōn (a verb that does not exist, though αιωρα kenembateō does occur) with ενεβατευσεν aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. [source]