^2:8Be careful not to allow anyone to captivate you¹⁷ through an empty, deceitful philosophy¹⁸ that is according to human traditions and the elemental spirits¹⁹ of the world, and not according to Christ. ^2:9For in him all the fullness of deity lives²⁰ in bodily form, ^2:10and you have been filled in him, who is the head over every ruler and authority. ^2:11In him you also were circumcised—not, however,²¹ with a circumcision performed by human hands, but by the removal²² of the fleshly body,²³ that is,²⁴ through the circumcision done by Christ. ^2:12Having been buried with him in baptism, you also have been raised with him through your²⁵ faith in the power²⁶ of God who raised him from the dead. ^2:13And even though you were dead in your²⁷ transgressions and in the uncircumcision of your flesh, he nevertheless²⁸ made you alive with him, having forgiven all your transgressions. ^2:14He has destroyed²⁹ what was against us, a certificate of indebtedness³⁰ expressed in decrees opposed to us. He has taken it away by nailing it to the cross. ^2:15Disarming³¹ the rulers and authorities, he has made a public disgrace of them, triumphing over them by the cross.³²

Read in Logos

Colossians 2:10: … and you have been filled in him, who is the head of all rule and authority.

Footnotes

17 The Greek construction here is somewhat difficult and can be literally rendered “Be careful, lest someone shall be the one who takes you captive.”
18 The Greek reads τῆς φιλοσοφίας καὶ κενῆς ἀπάτης (tēs philosophias kai kenēs apatēs). The two nouns φιλοσοφίας and κενῆς are joined by one article and probably form a hendiadys. Thus the second noun was taken as modifying the first, as the translation shows.
19 The phrase κατὰ τὰ στοιχεῖα τοῦ κόσμου (kata ta stoicheia tou kosmou) is difficult to translate because of problems surrounding the precise meaning of στοιχεῖα in this context. Originally it referred to the letters of the alphabet, with the idea at its root of “things in a row”; see C. Vaughn, “Colossians,” 11:. M. J. Harris (Colossians and Philemon [EGGNT], 93) outlines three probable options: (1) the material elements which comprise the physical world; (2) the elementary teachings of the world (so , , ); (3) the elemental spirits of the world (so , ). The first option is highly unlikely because Paul is not concerned here with the physical elements, e.g., carbon or nitrogen. The last two options are both possible. Though the Gnostic-like heresy at Colossae would undoubtedly have been regarded by Paul as an “elementary teaching” at best, because the idea of “spirits” played such a role in Gnostic thought, he may very well have had in mind elemental spirits that operated in the world or controlled the world (i.e., under God’s authority and permission).
20 In him all the fullness of deity lives. The present tense in this verse (“lives”) is significant. Again, as was stated in the note on , this is not a temporary dwelling, but a permanent one. Paul’s point is polemical against the idea that the fullness of God dwells anywhere else, as the Gnostics believed, except in Christ alone. At the incarnation, the second person of the Trinity assumed humanity, and is forever the God-man.
21 The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.
22 The articular noun τῇ ἀπεκδύσει (tē apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou sōmatos) is understood as an objective genitive, receiving the action of the head noun.
23 Grk “in the removal of the body of flesh.” The genitive τῇς σαρκός (tēs sarkos) has been translated as an attributive genitive, “fleshly body.”
24 The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en tē peritomē) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en tē apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.
25 The article with the genitive modifier τῆς πίστεως (tēs pisteōs) is functioning as a possessive pronoun ( ).
26 The genitive τῆς ἐνεργείας (tēs energeias) has been translated as an objective genitive, “faith in the power.”
27 The article τοῖς (tois) with παραπτώμασιν (paraptōmasin) is functioning as a possessive pronoun ( ).
28 The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).
29 The participle ἐξαλείψας (exaleipsas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezōopoiēsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see ἐξαλείφω 2.
30 On the translation of χειρόγραφον (cheirographon), see which refers to it as “a certificate of indebtedness.”
31 See ἀπεκδύομαι 2.
32 The antecedent of the Greek pronoun αὐτῷ (autō) could either be “Christ” or the “cross.” There are several reasons for choosing “the cross” as the antecedent for αὐτῷ in verse 15: (1) The nearest antecedent is τῷ σταυρῷ (tō staurō) in v. 14; (2) the idea of ἐδειγμάτισεν ἐν παρρησία (edeigmatisen en parrēsia, “made a public disgrace”) seems to be more in keeping with the idea of the cross; (3) a reference to Christ seems to miss the irony involved in the idea of triumph—the whole point is that where one would expect defeat, there came the victory; (4) if Christ is the subject of the participles in v. 15 then almost certainly the cross is the referent for αὐτῷ. Thus the best solution is to see αὐτῷ as a reference to the cross and the preposition ἐν (en) indicating “means” (i.e., by means of the cross) or possibly (though less likely) location (on the cross).