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Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
(All still tentative.)
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KJB-1611 1 Hee still exhorteth them to bee constant in Christ, 8 To beware of Philosophie, and vaine traditions, 18 worshipping of Angels, 20 and Legall Ceremonies, which are ended in Christ.
(1 He still exhorteth them to be constant in Christ, 8 To beware of Philosophie, and vaine traditions, 18 worshipping of Angels, 20 and Legall Ceremonies, which are ended in Christ.)
2. Teaching Section (1:13–2:23) * Paul’s Ministry (1:24–2:5) * Effects of Christ’s Work (2:6–15) * Freedom in Christ (2:16–23)
Paul speaks of “philosophy” in 2:8. He is not referring to all attempts by humans to understand the world around them. Instead, he makes it clear that he is referring to thinking that is “empty” and full of “deceit,” that comes from traditions of humans and the “elemental principles.” All this “philosophy” is bad because it is not “according to Christ.” The “philosophy” that Paul attacks, then, is any attempt to make sense of the world that does not do so in line with Christ and his work.
Just as in the last chapter, “fullness” is an important idea that Paul refers to in 2:9–10. Again, Christ has the divine “fullness,” and he “fills” the Colossians. No other source of “fullness” is needed.
As in the last chapter, Christ is called the “head,” both of powerful rulers (2:10) and of his church 2:19. Paul uses this language to identify Christ as: (1) the supreme ruler, just as the head rules over the body, and (2) the source of life for the church, just as a body is dead without its head. Paul also identifies the church as the body of Christ in 2:19. Here, his point is that the church cannot survive and grow without being connected to Christ, just as a body does not live or grow without a head. Finally, Paul refers to a “body” in 2:17, but here the metaphor is different. The word “body” refers to any object that can cast a shadow (not primarily to an organic, human body) and here the “body” (the object) is Christ, who casts a shadow, which is identified as old covenant regulations.
In 2:11–13, Paul uses the old covenant sign of circumcision to refer to removing the “the body of flesh,” and he uses the new covenant sign of baptism to refer to “being buried” with Christ. He uses these two signs to show how Christians are united with Christ, freed from sin, and given new life.
In Colossians, Paul uses “flesh” to refer to human, embodied existence in the world before the resurrection and before God creates the new heavens and earth. He uses “flesh” neutrally to refer to physical presence in 2:1; 2:5. In many other places, however, he uses “flesh” to refer to the weakness and sinfulness of humans as they live in ways that fit with this broken world (2:11, 13, 18, 23). Often, “flesh” in these situations is translated with something like “sinful nature.” However, it is perhaps better to emphasize both weakness and sinfulness, and the term “nature” can be confusing. For examples of some ways to translate “flesh,” see the UST and notes in this chapter.
In this chapter, Paul gives some information about what the false teachers are saying and doing. However, it is not enough to give us a full picture of who they were and what they taught. What is clear is that they spoke about extraordinary experiences, were interested in spiritual beings, and gave commands about behavior that at least sometimes were related to Old Testament law. If possible, keep your translation as vague as Paul’s own description of the false teachers.