KJV: Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:
YLT: Let no one, then, judge you in eating or in drinking, or in respect of a feast, or of a new moon, or of sabbaths,
Darby: Let none therefore judge you in meat or in drink, or in matter of feast, or new moon, or sabbaths,
ASV: Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day:
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| κρινέτω | let judge |
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Parse: Verb, Present Imperative Active, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| ἐν | in regard to |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| βρώσει | food |
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Parse: Noun, Dative Feminine Singular Root: βρῶσις Sense: act of eating. |
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| πόσει | drink |
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Parse: Noun, Dative Feminine Singular Root: πόσις Sense: a drinking, drink. |
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| μέρει | regard |
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Parse: Noun, Dative Neuter Singular Root: μέρος Sense: a part. |
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| ἑορτῆς | to a feast |
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Parse: Noun, Genitive Feminine Singular Root: ἑορτή Sense: a feast day, festival. |
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| νεομηνίας | a New Moon |
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Parse: Noun, Genitive Feminine Singular Root: νεομηνία Sense: new moon. |
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| σαββάτων | Sabbaths |
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Parse: Noun, Genitive Neuter Plural Root: σάββατον Sense: the seventh day of each week which was a sacred festival on which the Israelites were required to abstain from all work. |
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Greek Commentary for Colossians 2:16
Prohibition present active imperative third singular, forbidding the habit of passing judgment in such matters. For κρινω krinō see note on Matthew 7:1. Paul has here in mind the ascetic regulations and practices of one wing of the Gnostics (possibly Essenic or even Pharisaic influence). He makes a plea for freedom in such matters on a par with that in 1 Corinthians 8-9; Romans 14; 15. The Essenes went far beyond the Mosaic regulations. For the Jewish feasts see note on Galatians 4:10. Josephus (Ant. III. 10, 1) expressly explains the “seventh day” as called “sabbata ” (plural form as here, an effort to transliterate the Aramaic sabbathah). [source]
Conclusion from the canceling of the bond. The allusions which follow (Colossians 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Colossians 2:9-15; excessive ritualism, asceticism, and angelic mediation. [source]
Sit in judgment. [source]
Properly, eating, drinking, as 1 Corinthians 8:4; but the nouns are also used for that which is eaten or drunk, as John 4:32(see note); John 6:27, John 6:55; Romans 14:17. For the subject-matter compare Romans 14:17; 1 Corinthians 8:8; Hebrews 9:10, and note on Mark 7:19. The Mosaic law contained very few provisions concerning drinks. See Leviticus 10:9; Leviticus 11:34, Leviticus 11:36; Numbers 6:3. Hence it is probable that the false teachers had extended the prohibitions as to the use of wine to all Christians. The Essenes abjured both wine and animal food. [source]
See on 2 Corinthians 3:10. Lit., in the division or category. [source]
Festival or feast-day. The annual festivals. The word holyday is used in its earlier sense of a sacred day. [source]
Only here in the New Testament. The monthly festivals. The festival of the new moon is placed beside the Sabbath, Isaiah 1:13; Ezekiel 46:1. The day was celebrated by blowing of trumpets, special sacrifices, feasting, and religious instruction. Labor was suspended, and no national or private fasts were permitted to take place. The authorities were at great pains to fix accurately the commencement of the month denoted by the appearance of the new moon. Messengers were placed on commanding heights to watch the sky, and as soon as the new moon appeared, they hastened to communicate it to the synod, being allowed even to travel on the Sabbath for this purpose. The witnesses were assembled and examined, and when the judges were satisfied the president pronounced the words it is sanctified, and the day was declared new moon. [source]
The weekly festivals. Rev., correctly, day, the plural being used for the singular. See on Luke 4:31; see on Acts 20:7. The plural is only once used in the New Testament of more than a single day (Acts 17:2). The same enumeration of sacred seasons occurs 1 Chronicles 23:31; 2 Chronicles 2:4; 2 Chronicles 31:3; Ezekiel 45:17; Hosea 2:11. [source]
Reverse Greek Commentary Search for Colossians 2:16
Originally the act of eating (Colossians 2:16), but often of that which is eaten. A parallel is found in the vulgar phrase, a thing is good or poor eating. The word is always used by Paul in its original sense. [source]
So the best MSS., “true food.” See note on John 4:32 for βρωσις brōsis as equal to βρωμα brōma (a thing eaten). Drink indeed Correct text, “true drink.” For ποσις posis see Romans 14:17; Colossians 2:16 (only N.T. examples). [source]
Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians 4:10; Colossians 2:16). Was Luke a proselyte because he notes the Jewish feasts as here and in Acts 27:9 ? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1 Corinthians 16:8). He was hoping now to reach Jerusalem by Pentecost (Acts 20:16) as he did. We do not know the precise year, possibly a.d. 56 or 57. [source]
Μέρος partis never used adverbially in the Gospels, Acts, and Revelation. In the Epistles it is rarely used in any other way. The only exceptions are 2 Corinthians 3:10; 2 Corinthians 9:3; Ephesians 4:9, Ephesians 4:16. Paul employs it in several combinations. With ἀπό from(1 Corinthians 1:14; 1 Corinthians 2:5), and ἐκ outof (1 Corinthians 12:27; 1 Corinthians 13:9, 1 Corinthians 13:10, 1 Corinthians 13:12), in which a thing is conceived as looked at from the part, either ( ἀπὸ ) as a simple point of view, or ( ἐκ ) as a standard according to which the whole is estimated. Thus 1 Corinthians 12:27, “members ἐκ μέρους severallyi.e., members from a part of the whole point of view. Also with ἐν inas Colossians 2:16, with respect to, literally, in the matter of. With ἀνά upthe idea being of a series or column of parts reckoned upward, part by part. Μέρος τι withregard to some part, partly, occurs 1 Corinthians 11:18; and κατὰ μέρος , reckoning part by part downward; according to part, particularly, Hebrews 9:5. Construe here with hath happened: has partially befallen. Not partial hardening, but hardening extending over a part. -DIVIDER- -DIVIDER- [source]
Sabbaths, fast-days, feast-days, new moons. Comp. Romans 14:5, Romans 14:6; Colossians 2:16. [source]
Only here in the New Testament. From κατά against βραβεύω toact as a judge or umpire. Hence to decide against one, or to declare him unworthy of the prize. Bishop Lightfoot's rendering rob you of your prize, adopted by Rev., omits the judicial idea, which, however, I think must be retained, in continuation of the idea of judgment in Colossians 2:16, “let no man judge,” etc. The attitude of the false teachers would involve their sitting in judgment as to the future reward of those who refused their doctrine of angelic mediation. Paul speaks from the standpoint of their claim. [source]
Explanatory. Seeing they are. Referring to all the particulars of Colossians 2:16. [source]
Conclusion from the canceling of the bond. The allusions which follow (Colossians 2:16-19) are to the practical and theoretical forms of the Colossian error, as in Colossians 2:9-15; excessive ritualism, asceticism, and angelic mediation. [source]
Late and rare compound It is thus parallel to, but stronger than, τελων εν ταπεινοπροσυνηι krinetō in Colossians 2:16. [source]
See note on Colossians 2:8. As though living in the world (ως ζωντες εν κοσμωι hōs zōntes en kosmōi). Concessive use of the participle with ως hōs The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah. Why do ye subject yourselves to ordinances? Late and rare verb (three examples in inscriptions and often in lxx) made from δογμα dogma decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16.). [source]
Late and rare verb (three examples in inscriptions and often in lxx) made from δογμα dogma decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (Colossians 2:14) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (Colossians 2:16.). [source]
Present active participle of common verb κωλυω kōluō to hinder, genitive case agreeing with πσευδολογων pseudologōn See note on Colossians 2:16, Colossians 2:21., where Paul condemns the ascetic practices of the Gnostics. The Essenes, Therapeutae and other oriental sects forbade marriage. In 1 Corinthians 7 Paul does not condemn marriage. [source]