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  • PARALLEL HISTORY BIBLE - Colossians 2:8

    CHAPTERS: Colossians 1, 2, 3, 4     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23




    LXX- Greek Septuagint - Colossians 2:8

    βλεπετε 991 5720 μη 3361 τις 5100 υμας 5209 εσται 2071 5704 ο 3588 συλαγωγων 4812 5723 δια 1223 της 3588 φιλοσοφιας 5385 και 2532 κενης 2756 απατης 539 κατα 2596 την 3588 παραδοσιν 3862 των 3588 ανθρωπων 444 κατα 2596 τα 3588 στοιχεια 4747 του 3588 κοσμου 2889 και 2532 ου 3756 κατα 2596 χριστον 5547

    Douay Rheims Bible

    Beware lest any man cheat you by philosophy, and vain deceit; according to the tradition of
    men, according to the elements of the world, and not according to Christ:

    King James Bible - Colossians 2:8

    Beware lest any man spoil you through philosophy and vain deceit, after the tradition of
    men, after the rudiments of the world, and not after Christ.

    World English Bible

    Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of
    men, after the elements of the world, and not after Christ.

    Early Church Father Links

    Anf-02 vi.iv.i.xi Pg 5.1, Anf-02 vi.iv.i.xi Pg 6.1, Anf-02 vi.iv.i.xi Pg 14.1, Anf-02 Pg 2.1, Anf-02 Pg 4.1, Anf-02 Pg 12.1, Anf-03 v.iii.vii Pg 18, Anf-03 iv.xi.iii Pg 5, Anf-03 Pg 26, Anf-04 vi.ix.i.i Pg 20, Anf-05 iii.iii.vii.ii Pg 5, Anf-05 iii.v.i.xi Pg 4, Anf-05 Pg 41, Anf-05 iv.v.ix Pg 9, Anf-06 iii.iii.iv.xiv Pg 3, Anf-07 iii.ii.iii.xvi Pg 4, Anf-08 v.iii.xi Pg 22, Anf-08 v.iii.xi Pg 23, Anf-09 xiii.iv Pg 24, Npnf-101 vi.VIII.II Pg 4, Npnf-101 vi.III.IV Pg 7, Npnf-102 iv.VIII.10 Pg 3, Npnf-104 iv.iv.xxiii Pg 4, Npnf-111 vii.xxvii Pg 15, Npnf-113 Pg 6, Npnf-113 iv.iv.vii Pg 4, Npnf-113 iv.iv.xii Pg 20, Npnf-202 ii.iii.ii Pg 69, Npnf-202 Pg 9, Npnf-203 iv.vii Pg 32, Npnf-204 xiii.ii.i.ii Pg 50, Npnf-204 xxi.ii.iv.iii Pg 23, Npnf-205 x.ii.ii.xxvi Pg 26, Npnf-207 ii.viii Pg 4, Npnf-207 ii.viii Pg 12, Npnf-209 ii.v.ii.i Pg 25, Npnf-209 ii.v.ii.ix Pg 25, Npnf-209 ii.v.ii.ix Pg 4, Npnf-209 ii.v.ii.viii Pg 127, Npnf-209 ii.v.ii.xii Pg 41, Npnf-212 ii.iv.clvi Pg 10, Npnf-212 ii.v.xlvii Pg 6, Npnf-212 ii.v.xvi Pg 37, Npnf-212 ii.iv.xv Pg 54

    World Wide Bible Resources

    Colossians 2:8

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-02 vi.iv.i.xi Pg 5.1

    Anf-02 vi.iv.i.xi Pg 6.1

    Anf-02 vi.iv.i.xi Pg 14.1

    Anf-02 Pg 2.1

    Anf-02 Pg 4.1

    Anf-02 Pg 12.1

    Anf-03 v.iii.vii Pg 18
    Col. ii. 8. The last clause, “præter providentiam Spiritus Sancti,” is either Tertullian’s reading, or his gloss of the apostle’s οὐ κατὰ Χριστόν—“not after Christ.”

    He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from “the porch of Solomon,”1927


    Anf-03 iv.xi.iii Pg 5
    Col. ii. 8.

    This admonition about false philosophy he was induced to offer after he had been at Athens, had become acquainted with that loquacious city,1510


    Anf-03 Pg 26
    Col. ii. 8.

    it would be tedious, and the proper subject of a separate work, to show how in this sentence (of the apostle’s) all heresies are condemned, on the ground of their consisting of the resources of subtle speech and the rules of philosophy. But (once for all) let Marcion know that the principle term of his creed comes from the school of Epicurus, implying that the Lord is stupid and indifferent;6081

    6081 “Dominum inferens hebetem;” with which may be compared Cicero (De Divin. ii. 50, 103): “Videsne Epicurum quem hebetem et rudem dicere solent Stoici…qui negat, quidquam deos nec alieni curare, nec sui.” The otiose and inert character of the god of Epicurus is referred to by Tertullian not unfrequently; see above, in book iv. chap. xv.; Apolog. 47, and Ad Nationes, ii. 2; whilst in De Anima, 3, he characterizes the philosophy of Epicurus by a similar term: “Prout aut Platonis honor, aut Zenonis vigor, aut Aristotelis tenor, aut Epicuri stupor, aut Heracliti mæror, aut Empedoclis furor persuaserunt.”

    wherefore he refuses to say that He is an object to be feared. Moreover, from the porch of the Stoics he brings out matter, and places it on a par with the Divine Creator.6082

    6082 The Stoical dogma of the eternity of matter and its equality with God was also held by Hermogenes; see his Adv. Hermogenem, c. 4, “Materiam parem Deo infert.”

    He also denies the resurrection of the flesh,—a truth which none of the schools of philosophy agreed together to hold.6083

    6083 Pliny, Nat. Hist. vii. 55, refers to the peculiar opinion of Democritus on this subject (Fr. Junius).

    But how remote is our (Catholic) verity from the artifices of this heretic, when it dreads to arouse the anger of God, and firmly believes that He produced all things out of nothing, and promises to us a restoration from the grave of the same flesh (that died) and holds without a blush that Christ was born of the virgin’s womb! At this, philosophers, and heretics, and the very heathen, laugh and jeer. For “God hath chosen the foolish things of the world to confound the wise6084


    Treasury of Scriptural Knowledge, Chapter 2

    VERSE 	(8) - 

    De 6:12 Mt 7:15; 10:17; 16:6 Php 3:2 2Pe 3:17


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