Collar – Comfort

Collar

kol'-ar, kol'-er:

(1) (neTphah, plural neTphoth, literally, "drops," from naTaph, "to drop"). Judges 8:26 includes neTphoth among the spoils taken from the Midianites and Ishmaelites; the Revised Version (British and American) "pendants," the King James Version "collars." Qimchi at the place suggests "perfume-dropper."

(2) (peh, literally, "mouth"). In Job 30:18 the word is used to indicate the collar band, or hole of a robe, through which the head was inserted. Job, in describing his suffering and writhing, mentions the disfiguring of his garment, and suggests that the whole thing feels as narrow or close-fitting as the neckband, or perhaps that in his fever and pains he feels as if the neckband itself is choking him.

(3) (tsinoq, Jeremiah 29:26, "stocks"; the Revised Version (British and American) "shackles," which see; the Revised Version, margin "collar"). An instrument of torture or punishment.

Nathan Isaacs

Collection

ko-lek'-shun:

(1) In the Old Testament (mas'eth, "something taken up"), used in 2 Chronicles 24:6,2 Chronicles 24:9 the King James Version with reference to the tax prescribed in Exodus 1:1–40:38, Exodus 30:12,Exodus 30:16; the Revised Version (British and American) "tax."

(2) In the New Testament "collection" is the translation given to logia, found only twice (classical, sulloge). It is used with reference to the collection which Paul took up in the Gentilechurches for the poor Christians in Jerusalem, as, for some reason, perhaps more severe persecutions, that church was especially needy (1 Corinthians 16:1,1 Corinthians 16:2; verse 2 the King James Version "gatherings"). Other words, such as bounty, contribution, blessing, alms, ministration, are used to indicate this same ministry. Paul seems to have ascribed to it great importance. Therefore, he planned it carefully long in advance; urged systematic, weekly savings for it; had delegates carefully chosen to take it to Jerusalem; and, in spite of dangers, determined himself to accompany them. Evidently he thought it the crowning act of his work in the provinces of Galatia, Asia, Macedonia and Achaia, for as soon as it was finished he purposed to go to Rome and the West (Acts 24:17; Romans 15:25,Romans 15:26; 2 Corinthians 8:1–24; 2 Corinthians 9:1–15).

See also COMMUNION. G. H. Trever

College

kol'-ej: This is the rendering of the King James Version for Hebrew Mishneh (mishneh, 2 Kings 22:14 = 2 Chronicles 34:22; compare Zechariah 1:10). It is found in the Targum of Jonathan on 2 Kings 22:14 and rests on a faulty combination with Mishna, the well-known code of laws of the 2nd century AD. the Revised Version (British and American) renders "second quarter" (of the city); 2 Chronicles 34:22 the King James Version margin, "the school."

Collop

kol'-up (pimah): A slice of meat or "fat," the King James Version in Job 15:27, "maketh collops of fat (thick folds of flesh) on his flanks," said of the "wicked man." the American Standard Revised Version reads "(hath) gathered fat upon his loins."

Colony

kol'-o-ni (kolonia, Greek transliteration of Latin colonia, from the root, col, "cultivate"): The word occurs but once (Acts 16:12) in reference to Philippi in Macedonia. Roman colonies were of three kinds and of three periods:

(1) Those of the early republic, in which the colonists, established in conquered towns to serve the state as guardians of the frontier, were exempt from ordinary military service. They were distinguished as

(a) c. civium Romanorum, wherein the colonists retained Roman citizenship, also called c. maritumae, because situated on the coast, and

(b) c. Latinae, situated inland among the allies (socii), wherein the colonists possessed the ius Latinum, entitling them to invoke the Roman law of property (commercium), but not that of the family (connubium), and received Roman citizenship only when elected to magistracies.

(2) The colonies of the Gracchan period, established in pursuance of the scheme of agrarian reforms, to provide land for the poorer citizens.

(3) After the time of Sulla colonies were founded in Italy by the Republic as a device for granting lands to retiring veterans, who of course retained citizenship. This privilege was appropriated by Caesar and the emperors, who employed it to establish military colonies, chiefly in the provinces, with various rights and internal organizations. To this class belonged Philippi. Partly organized after the great battle of 42 BC, fought in the neighboring plain by Brutus and Cassius, the champions of the fated Republic, and Antonius and Octavian, it was fully established as a colony by Octavian (afterward styled Augustus) after the battle of Actium (31 BC), under the name Colonia Aug. Iul. Philippi or Philippensis. It received the ius Italicum, whereby provincial cities acquired the same status as Italian cities, which possessed municipal self-government and exemption from poll and land taxes.

See CITIZENSHIP; PHILIPPI; ROMAN.

William Arthur Heidel

Color; Colors

kul'-er, kul'-erz: The word translated "color" in the King James Version is `ayin, which literally means "eye" or "appearance," and has been so translated in the Revised Version (British and American). In the New Testament the Greek prophasis, has the meaning of pretense or show (Acts 27:30; compare Revelation 17:4 the King James Version). The references to Joseph's coat of many colors (Genesis 37:3,Genesis 37:13,Genesis 37:12) and "garments of divers colors" (2 Samuel 13:18,2 Samuel 13:19) probably do not mean the color of the garment at all, but the form, as suggested in the American Revised Version, margin, "a long garment with sleeves." In Judges 5:30 the word for "dip" or "dye" appears in the original and has been so translated in the American Standard Revised Version. (see DYE). In 1 Chronicles 29:2 riqmah, meaning "variegated," hence, "varicolored," is found. In Isaiah 54:11, pukh is used. This name was applied to the sulfide of antimony (Arabic kochl) used for painting the eyes. Hence, the American Revised Version, margin rendering "antimony" instead of "fair colors" (see PAINT). In Ezekiel 16:16 Tala', is found, meaning "covered with pieces" or "spotted," hence, by implication "divers colors."

Although the ancient Hebrews had no specific words for "color," "paint" or "painter," still, as we know, they constantly met with displays of the art of coloring among the Babylonians (Ezekiel 23:14) and Egyptians and the inhabitants of Palestine Pottery, glazed bricks, glassware, tomb walls, sarcophagi, wood and fabrics were submitted to the skill of the colorist. This skill probably consisted in bringing out striking effects by the use of a few primary colors, rather than in any attempt at the blending of shades which characterizes modern coloring. That the gaudy show of their heathen neighbors attracted the children of Israel is shown by such passages as Judges 8:27; Ezekiel 23:12,Ezekiel 23:16.

Two reasons may be given for the indefiniteness of many of the Biblical references to color.

(1) The origin of the Hebrew people: They had been wandering tribes or slaves with no occasion to develop a color language.

(2) Their religious laws: These forbade expression in color or form (Exodus 20:4). Yielding to the attractions of gorgeous display was discouraged by such prophets as Ezekiel, who had sickened of the abominations of the Chaldeans (Ezekiel 23:14,Ezekiel 23:15,Ezekiel 23:16); "And I said unto them, Cast ye away every man the abominations of his eyes" (Ezekiel 20:7).

Indefiniteness of color language is common to oriental literature, ancient and modern. This does not indicate a want of appreciation of color but a failure to analyze and define color effects. The inhabitants of Syria and Palestine today delight in brilliant colors. Bright yellow, crimson, magenta and green are used for adornment with no evident sense of fitness, according to the foreigners' eyes, other than their correspondence with the glaring brightness of the eastern skies. A soapmaker once told the writer that in order to make his wares attractive to the Arabs he colored them a brilliant crimson or yellow. A peasant chooses without hesitation a flaring magenta or yellow or green zun-nar (girdle), rather than one of somber hues. The oriental student in the chemical or physical laboratory often finds his inability to distinguish or classify color a real obstacle. His closest definition of a color is usually "lightish" or "darkish." This is not due to color blindness but to a lack of education, and extends to lines other than color distinctions. The colloquial language of Palestine today is poor in words denoting color, and an attempt to secure from a native a satisfactory description of some simple color scheme is usually disappointing. The harmonious color effects which have come to us from the Orient have been, in the past, more the result of accident (see DYE) than of deliberate purpose, as witness the clashing of colors where modern artificial dyes have been introduced.

This inability of the peoples of Bible lands to define colors is an inheritance from past ages, a consideration which helps us to appreciate the vagueness of many of the Biblical references.

The following color words occur in the King James Version or Revised Version:

(1) bay,

(2) black,

(3) blue,

(4) brown,

(5) crimson,

(6) green,

(7) grey,

(8) hoar,

(9) purple,

(10) red,

(11) scarlet,

(12) sorrel,

(13) vermilion,

(14) white,

(15) yellow.

In addition there are indefinite words indicating mixtures of light and dark:

(a) grisled (grizzled),

(b) ringstraked (ringstreaked),

(c) speckled,

(d) spotted.

(1) Bay or Red:

Bay or red is more properly translated "strong" in the Revised Version (British and American).

(2) Black (Blackish):

Eight different words have been translated "black." They indicate various meanings such as "dusky like the early dawn," "ashen," "swarthy," "moved with passion." Black is applied to hair (Leviticus 13:31; Song of Songs 5:11; Matthew 5:36); to marble or pavement (Esther 1:6); to mourning (Job 30:28,Job 30:30; Jeremiah 14:2); to passion (Jeremiah 8:21 the King James Version; Lamentations 5:10); to horses (Zechariah 6:2,Zechariah 6:6; Revelation 6:5); to the heavens (1 Kings 18:45; Job 3:5; Proverbs 7:9 the King James Version; Jeremiah 4:28; Micah 3:6); to the sun (Revelation 6:12); to the skin (racial) (Song of Songs 1:5,Song of Songs 1:6); to flocks (Genesis 30:32,Genesis 30:33,Genesis 30:15,Genesis 30:40); to brooks because of ice (Job 6:16).

(3) Blue:

Blue (tekheleth, a color from the cerulean mussel): This word was applied only to fabrics dyed with a special blue dye obtained from a shellfish. See DYE. shesh in one passage of the King James Version is translated "blue" (Esther 1:6). It is properly translated in the Revised Version (British and American) "white cloth." "Blueness of a wound" (Proverbs 20:30) is correctly rendered in the Revised Version (British and American) "stripes that wound." Blue is applied to the fringes, veil, vestments, embroideries, etc., in the description of the ark and tabernacle (Exodus 25:1–40; Numbers 4:6 Numbers 15:38); to workers in blue (2 Chronicles 2:7,2 Chronicles 2:14; 2 Chronicles 3:14); to palace adornments (Esther 1:6); to royal apparel (Esther 8:15; Jeremiah 10:9; Ezekiel 23:6; Ezekiel 27:7,Ezekiel 27:24).

(4) Brown:

The Hebrew word meaning "sunburnt" or "swarthy" is translated "black" in the Revised Version (British and American) (Genesis 30:32 ff).

(5) Crimson:

Crimson (karmil): This word is probably of Persian origin and applies to the brilliant dye obtained from a bug. A second word tola`ath, is also found. Its meaning is the same. See DYE. Crimson is applied to raiment (2 Chronicles 2:7,2 Chronicles 2:14; 2 Chronicles 3:14; Jeremiah 4:30 the King James Version); to sins (Isaiah 1:18).

(6) Green (Greenish):

This word in the translation refers almost without exception to vegetation. The Hebrew yaraq, literally, "pale," is considered one of the three definite color words used in the Old Testament (see WHITE; RED). The Greek equivalent is chloros; compare English "chlorine." This word occurs in the following vs: Genesis 1:30; Genesis 9:3; Exodus 10:15; Leviticus 2:14 (the King James Version); 23:14 (the King James Version); 2 Kings 19:26; Psalms 37:2; Isaiah 15:6; Isaiah 37:27; Job 39:8; chloros, Mark 6:39; Revelation 8:7; Revelation 9:4. ra`anan, closely allied in meaning to yaraq, is used to describe trees in the following passages: Deuteronomy 12:2; 1 Kings 14:23; 2 Kings 16:4; 2 Kings 17:10; 2 Kings 19:26; 2 Chronicles 28:4; Job 15:32; Psalms 37:35; Psalms 52:8; Song of Songs 1:16; Isaiah 57:5; Jeremiah 2:20; Jeremiah 3:6; Jeremiah 11:16; Jeremiah 17:2,Jeremiah 17:8; Ezekiel 6:13; Hosea 14:8. In the remaining verses the Hebrew equivalents do not denote color, but the condition of being full of sap, fresh or unripe (compare similar uses in English) (Genesis 30:37 (the King James Version); Judges 16:7,Revelation 15:8; Psalms 23:2; Song of Songs 2:13; Job 8:16; Ezekiel 17:24; Ezekiel 20:47; Luke 23:31). In Esther 1:6 the Hebrew word refers to a fiber, probably cotton, as is indicated by the American Revised Version, margin. Greenish is used to describe leprous spots in Leviticus 13:49; Leviticus 14:37. The same word is translated "yellow" in Psalms 68:13.

(7) Gray:

The Hebrew sebhah, means old age, hence, refers also to the color of the hair in old age (Genesis 42:38; Genesis 44:29; Genesis 44:31; Deuteronomy 32:25; Psalms 71:18; Hosea 7:9). See Hoar, next paragraph.

(8) Hoar (Hoary):

The same word which in other verses is translated "gray" is rendered "hoar" or "hoary," applying to the hair in 1 Kings 2:6,1 Kings 2:9; Isaiah 46:4; Leviticus 19:32; Job 41:32; Proverbs 16:31. Another Hebrew word is translated "hoar" or "hoary," describing "frost" in Exodus 16:14; Job 38:29; Psalms 147:16.

(9) Purple:

The Hebrew equivalent is 'argaman; Greek porphura. The latter word refers to the source of the dye, namely, a shell-fish found on the shores of the Mediterranean. See DYE. This color, which varied widely according to the kind of shellfish used and the method of dyeing, was utilized in connection with the adornment of the tabernacle (Exodus 25:1–40; Exodus 26:1–37; Exodus 27:1–21; Exodus 28:1–43; Exodus 35:1–35; Exodus 36:1–38; Exodus 38:1–31; Exodus 39:1–43; Numbers 4:13). There were workers in purple called to assist in beautifying the temple (2 Chronicles 2:7,2 Chronicles 2:14; 2 Chronicles 3:14). Purple was much used for royal raiment and furnishings (Judges 8:26; Esther 1:6; Esther 8:15; Song of Songs 3:10; Mark 15:17,Mark 15:20; John 19:2,John 19:5). Purple was typical of gorgeous apparel (Proverbs 31:22; Jeremiah 10:9; Song of Songs 7:5; Ezekiel 27:7,Ezekiel 27:16; Luke 16:19; Acts 16:14; Revelation 17:4; Revelation 18:12,Revelation 18:16).

(10) Red:

The Hebrew 'adhom, is from dam, "blood," hence, "bloodlike." This is one of the three distinctive color words mentioned in the Old Testament (see GREEN; WHITE), and is found in most of the references to red. Four other words are used:

(a) chakhlili, probably "darkened" or "clouded" (Genesis 49:12; Proverbs 23:29);

(b) chamar, "to ferment" (Psalms 75:8 margin; Isaiah 27:2 the King James Version);

(c) bahaT, probably "to glisten" (Esther 1:6);

(d) purros "firelike" (Matthew 16:2,Matthew 16:3; Revelation 6:4; Revelation 12:3). Red is applied to dyed skins (Exodus 25:5; Exodus 26:14; Exodus 35:7,Exodus 35:23; Exodus 36:19; Joshua 24:24); to the color of animals (Numbers 19:2; Zechariah 1:8; Zechariah 6:2; Revelation 6:4; Revelation 12:3); to the human skin (Genesis 25:25; ruddy, 1 Samuel 16:12; 1 Samuel 17:42; Song of Songs 5:10; Lamentations 4:7); to the eyes (Genesis 49:12; Proverbs 23:29); to sores (Leviticus 13:1–59); to wine (Psalms 75:8 m; Proverbs 23:31; Isaiah 27:2 the King James Version); to water (2 Kings 3:22); to pavement (Esther 1:6); to pottage (Genesis 25:30); to apparel (Isaiah 63:2); to the sky (Matthew 16:2,Matthew 16:3); to sins (Isaiah 1:18); to a shield (Nahum 2:3).

(11) Scarlet:

Scarlet and crimson colors were probably from the same source (see CRIMSON; DYE). tola`ath, or derivatives have been translated by both "scarlet" and "crimson" (Greek kokkinos). A Chaldaic word for purple has thrice been translated "scarlet" in the King James Version (Daniel 5:7,Daniel 5:16,Daniel 5:29). Scarlet is applied to fabrics or yarn used

(a) in the equipment of the tabernacle (Exodus 25:1–40; Numbers 4:8);

(b) in rites in cleansing lepers (Leviticus 14:1–57); in ceremony of purification (Numbers 19:6); to royal or gorgeous apparel (2 Samuel 1:24; Proverbs 31:21; Lamentations 4:5; "purple"; Nahum 2:3; Matthew 27:28; Revelation 17:4; Revelation 18:12,Revelation 18:16); to marking thread (Genesis 38:28,Genesis 38:30; Joshua 2:18,Joshua 2:21); to lips (Song of Songs 4:3); to sins (Isaiah 1:18); to (Revelation 17:3); to wool (Hebrews 9:19).

(12) Sorrel:

This word occurs once in the Revised Version (British and American) (Zechariah 1:8).

(13) Vermilion:

This word, shashar, occurs in two passages (Jeremiah 22:14; Ezekiel 23:14). Vermilion of modern arts is a sulfide of mercury. It is not at all improbable that the paint referred to was an oxide of iron. This oxide is still taken from the ground in Syria and Palestine and used for decorative outlining.

(14) White:

The principal word for denoting whiteness in the Hebrew was labhan, a distinctive color word. Some of the objects to which it was applied show that it Da was used as we use the word "white" (Genesis 49:12). Mt. Lebanon was probably named because of its snow-tipped peaks (Jeremiah 18:14). White is applied to goats (Genesis 30:35); to rods (Genesis 30:37); to teeth (Genesis 49:12); to leprous hairs and spots (Leviticus 13:1–59; Numbers 12:10); to garments (Ecclesiastes 9:8; Ecclesiastes 7:9); as symbol of purity (Daniel 11:35; Daniel 12:10; Isaiah 1:18); to horses (Zechariah 1:8; Zechariah 6:3,Zechariah 6:1); to tree branches (Joel 1:7); to coriander seed (Exodus 16:31). The corresponding Greek word, leukos, is used in New Testament. It is applied to hair (Matthew 5:36; Revelation 1:14); to raiment (Matthew 17:2; Matthew 28:3; Mark 9:3; Mark 16:5; Luke 9:29; John 20:12; Acts 1:10; Revelation 3:4,Revelation 3:5,Revelation 3:18; Revelation 6:11; Revelation 7:9,Revelation 7:13,Revelation 7:14; Revelation 19:14); to horses (Revelation 6:2; Revelation 19:11,Revelation 19:14); to a throne (Revelation 20:11); to stone (Revelation 2:17); to a cloud (Revelation 14:14). Besides labhan, four other Hebrew words have been translated "white":

(a) chori, or chur, meaning "bleached," applied to bread (Genesis 40:16); to linen (Esther 1:6; Esther 8:15);

(b) tsach, or tsachor, literally, "dazzling," is applied to asses (Judges 5:10); to human appearance (Song of Songs 5:10); to wool (Ezekiel 27:18);

(c) dar, probably mother of pearl or alabaster (Esther 1:6);

(d) rir, literally, "saliva," and, from resemblance, "white of egg" (Job 6:6).

(15) Yellow:

This word occurs in Esther 1:6 to describe pavement; in Leviticus 13:1–59 to describe leprous hair; in Psalms 68:13 to describe gold.

Mixtures of colors:

(a) grizzled (grisled), literally, "spotted as with hail," applied to goats (Genesis 31:10,Genesis 31:12); to horses (Zechariah 6:3,Zechariah 6:1);

(b) ringstreaked (ringstraked), literally, "striped with bands," applied to animals (Genesis 30:35 Genesis 31:8 ff);

(c) speckled, literally, "dotted or spotted," applied to cattle and goats (Genesis 30:32 Genesis 31:8 ff); to a bird (Jeremiah 12:9); to horses (Zechariah 1:8 the King James Version);

(d) spotted, literally, "covered with patches," applied to cattle and goats (Genesis 30:32 ff). In Jude 1:23 "spotted" means "defiled."

Figurative: For figurative uses, see under separate colors.

LITERATURE.

Perrot and Chipiez, History of Art in Ancient Egypt, History of Art in Chaldea and Assyria, History of Art in Phoenicia and its Dependencies; Wilkinson, The Ancient Egyptians; Jewish Encyclopedia;EB; Delitzsch, Iris.

James A. Patch

Colossae

ko-los'-e (Kolossai, "punishment"; the King James Version Colosse): A city of Phrygia on the Lycus River, one of the branches of the Meander, and 3 miles from Mt. Cadmus, 8,013 ft. high. It stood at the head of a gorge where the two streams unite, and on the great highway traversing the country from Ephesus to the Euphrates valley, 13 miles from Hierapolis and 10 from Laodicea. Its history is chiefly associated with that of these two cities. Early, according to both Herodotus and Xenophon, it was a place of great importance. There Xerxes stopped 481 BC (Herodotus vii.30) and Cyrus the Younger marched 401 BC (Xen. Anab. i.2,6). From Colossians 2:1 it is not likely that Paul visited the place in person; but its Christianization was due to the efforts of Epaphras and Timothy (Colossians 1:1,Colossians 1:7), and it was the home of Philemon and Epaphras. That a church was established there early is evident from Colossians 4:12,Colossians 4:13; Revelation 1:11; Revelation 3:14. As the neighboring cities, Hierapolis and Laodicea, increased in importance, Colosse declined. There were many Jews living there, and a chief article of commerce, for which the place was renowned, was the collossinus, a peculiar wool, probably of a purple color. In religion the people were specially lax, worshipping angels. Of them, Michael was the chief, and the protecting saint of the city. It is said that once he appeared to the people, saving the city in time of a flood. It was this belief in angels which called forth Paul's epistle (Colossians 2:18). During the 7th and 8th centuries the place was overrun by the Saracens; in the 12th century the church was destroyed by the Turks and the city disappeared. Its site was explored by Mr. Hamilton. The ruins of the church, the stone foundation of a large theater, and a necropolis with stones of a peculiar shape are still to be seen. During the Middle Ages the place bore the name of Chonae; it is now called Chonas.

E. J. Banks

Colossians, Epistle To The

ko-losh'-ans, ko-los'-i-anz: This is one of the group of Paul's epistles known as the Captivity Epistles (see PHILEMON, EPISTLE TO, for a discussion of these as a group).

I. Authenticity.

1. External Evidence:

The external evidence for the Epistle to the Colossians, prior to the middle of the 2nd century, is rather indeterminate. In Ignatius and in Polycarp we have here and there phrases and terminology that suggest an acquaintance with Colossians but not much more (Ignat., Ephes., x.3, and Polyc. x.1; compare with Colossians 1:23). The phrase in Ep Barnabas, xii, "in him are all things and unto him are all things," may be due to Colossians 1:16, but it is quite as possibly a liturgical formula. The references in Justin Martyr's Dialogue to Christ as the firstborn (prototokos) are very probably suggested by Colossians 1:15, "the firstborn of all creation" (Dial., 84, 85, 138). The first definite witness is Marcion, who included this epistle in his collection of those written by Paul (Tert., Adv. Marc., v. 19). A little later the Muratorian Fragment mentions Colossians among the Epistles of Paul (10b, l. 21, Colosensis). Irenaeus quotes it frequently and by name (Adv. haer., iii.14, 1). It is familiar to the writers of the following centuries (e.g. Tert., De praescrip., 7; Clement of Alexandria, Strom., I, 1; Orig., Contra Celsum, v. 8).

2. Internal Evidence:

The authenticity was not questioned until the second quarter of the 19th century when Mayerhoff claimed on the ground of style, vocabulary, and thought that it was not by the apostle. The Tubingen school claimed, on the basis of a supposed Gnosticism, that the epistle was the work of the 2nd century and so not Pauline. This position has been thoroughly answered by showing that the teaching is essentially different from the Gnosticism of the 2nd century, especially in the conception of Christ as prior to and greater than all things created (see V below). The attack in later years has been chiefly on the ground of vocabulary and style, the doctrinal position, especially the Christology and the teaching about angels, and the relation to the Ephesian epistle. The objection on the ground of vocabulary and style is based, as is so often the case, on the assumption that a man, no matter what he writes about, must use the same words and style. There are thirty-four words in Colossians which are not in any other New Testament book. When one removes those that are due to the difference in subject-matter, the total is no greater than that of some of the acknowledged epistles. The omission of familiar Pauline particles, the use of genitives, of "all" (pas), and of synonyms, find parallels in other epistles, or are due to a difference of subject, or perhaps to the influence on the language of the apostle of his life in Rome (von Soden). The doctrinal position is not at heart contradictory to Paul's earlier teaching (compare Godet, Introduction to the New Testament; Paul's Epistles, 440 f). The Christology is in entire harmony with Php (which see) which is generally admitted as Pauline, and is only a development of the teaching in 1Co (8:6; 15:24-28), especially in respect of the emphasis laid on "the cosmical activity of the preincarnate Christ." Finally, the form in which Paul puts the Christology is that best calculated to meet the false teaching of the Colossian heretics (compare V below). In recent years H. Holtzmann has advocated that this epistle is an interpolated form of an original Pauline epistle to the Colossians, and the work of the author of the Epistle to the Ephesians (which see). A modification of this theory of interpolation has recently been suggested by J. Weiss (Theologische Literaturzeitung, September 29, 1900). Both these theories are too complicated to stand, and even von Soden, who at first followed Holtzmann, has abandoned the position (von Soden, Einleitung., 12); while Sanday (DB2) has shown how utterly untenable it is. Sober criticism today has come to realize that it is impossible to deny the Pauline authorship of this epistle. This position is strengthened by the close relationship between Colossians and Philemon, of which Renan says: "Paul alone, so it would seem, could have written this little masterpiece" (Abbott, International Critical Commentary, lviii). If Philemon (which see) stands as Pauline, as it must, then the authenticity of Colossians is established beyond controversy.

II. Place and Date.

The Pauline authorship being established, it becomes evident at once that the apostle wrote Colossians along with the other Captivity Epistles, and that it is best dated from Rome (see PHILEMON, EPISTLE TO), and during the first captivity. This would be about 58 or, if the later chronology is preferred, 63 or 64.

III. Destination.

The epistle was written, on the face of it, to the church at COLOSSAE (which see), a town in the Lycus valley where the gospel had been preached most probably by Epaphras (Colossians 1:7; Colossians 4:12), and where Paul was, himself, unknown personally (Colossians 1:4,Colossians 1:8,Colossians 1:9; Colossians 2:1,Colossians 2:5). From the epistle it is evident that the Colossian Christians were Gentiles (Colossians 1:27) for whom, as such, the apostle feels a responsibility (Colossians 2:1 ff). He sends to them Tychicus (Colossians 4:7), who is accompanied by Onesimus, one of their own community (Colossians 4:9), and urges them to be sure to read another letter which will reach them from Laodicea (Colossians 4:16).

IV. Relation to Other New Testament Writings.

Beyond the connection with Ephesians (which see) we need notice only the relation between Colossians and Rev. In the letter to Laodicea (Revelation 3:14–21) we have two expressions: "the beginning of the creation of God," and "I will give to him to sit down with me in my throne," in which we have an echo of Colossians which "suggests an acquaintance with and recognition of the earlier apostle's teaching on the part of John" (Lightfoot, Colossians, 42, note 5).

V. The Purpose.

The occasion of the epistle was, we may be sure, the information brought by Epaphras that the church in Colosse was subject to the assault of a body of Judaistic Christians who were seeking to overthrow the faith of the Colossians and weaken their regard for Paul (Zahn). This "heresy," as it is commonly called, has had many explanations. The Tubingen school taught that it was gnostic, and sought to find in the terms the apostle used evidence for the 2nd century composition of the epistle. Pleroma and gnosis ("fullness" and "knowledge") not only do not require this interpretation, but will not admit it. The very heart of Gnosticism, i.e. theory of emanation and the dualistic conception which regards matter as evil, finds no place in Colossians. The use of pleroma in this and the sister epistle, Eph, does not imply Gnostic views, whether held by the apostle or by the readers of the letters. The significance in Colossians of this and the other words adopted by Gnosticism in later years is quite distinct from that later meaning. The underlying teaching is equally distinct. The Christ of the Colossians is not the aeon Christ of Gnosticism. In Essenism, on the other hand, Lightfoot and certain Germans seek the origin of this heresy. Essenism has certain affinities with Gnosticism on the one side and Judaism on the other. Two objections are raised against this explanation of the origin of the Colossian heresy. In the first place Essenism, as we know it, is found in the neighborhood of the Dead Sea, and there is no evidence for its establishment in the Lycus valley. In the second place, no references are found in Colossians to certain distinct Essene teachings, e.g. those about marriage, washings, communism, Sabbath rules, etc.

The Colossian heresy is due to Judaistic influences on the one hand and to native beliefs and superstitions on the other. The Judaistic elements in this teaching are patent, circumcision (Colossians 2:11), the Law (Colossians 2:14,Colossians 2:15), and special seasons (Colossians 2:16). But there is more than Judaism in this false teaching. Its teachers look to intermediary spirits, angels whom they worship; and insist on a very strict asceticism. To seek the origin of angel worship in Judaism, as is commonly done, is, as A. L. Williams has shown, to miss the real significance of the attitude of the Jews to angels and to magnify the bitter jeers of Celsus. Apart from phrases used in exorcism and magic he shows us that there is no evidence that the Jew ever worshipped angels (JTS, X, 413 f). This element in the Colossian heresy was local, finding its antecedent in the worship of the river spirits, and in later years the same tendency gave the impulse to the worship of Michael as the patron saint of Colosse (so too Ramsay, Hastings, Dictionary of the Bible (five volumes), under the word "Colossae"). The danger of and the falsehood in this teaching were twofold. In the first place it brought the gospel under the bands of the Law once more, not now with the formality of the Galatian opponents, but none the less surely. But as the apostle's readers are Gentiles (Colossians 1:27) Paul is not interested in showing the preparatory aspect of the Law. He simply insists to them that they are quite free from all obligations of the Law because Christ, in whom they have been baptized (Colossians 2:12), has blotted out all the Law (Colossians 2:14). The second danger is that their belief in and worship of the heavenly powers, false ideas about Christ and the material world, would develop even further than it had. They, because of their union with Him, need fear no angelic being. Christ has triumphed over them all, leading them as it were captives in His train (Colossians 2:15), as He conquered on the cross. The spiritual powers cease to have any authority over the Christians. It is to set Christ forward, in this way, as Head over all creation as very God, and out of His relation to the church and to the universe to develop the Christian life, that the apostle writes.

VI. Argument.

The argument of the Epistle is as follows:

Colossians 1:1,2:

Salutation.

Colossians 1:3-8:

Thanksgiving for their faith in Christ, their love for the saints, their hope laid up in heaven, which they had in and through the gospel and of which he had heard from Epaphras.

Colossians 1:9-13:

Prayer that they might be filled with the full knowledge of God's will so as to walk worthy of the Lord and to be fruitful in good works, thankful for their inheritance of the kingdom of His Son.

Colossians 1:14-23:

Statement of the Son's position, from whom we have redemption. He is the very image of God, Creator, pre-existent, the Head of the church, preeminent over all, in whom all the fullness (pleroma) dwells, the Reconciler of all things, as also of the Colossians, through His death, provided they are faithful to the hope of the gospel.

Colossians 1:24-2:5:

By his suffering he is filling up the sufferings of Christ, of whom he is a minister, even to reveal the great mystery of the ages, that Christ is in them, the Gentiles, the hope of glory, the object of the apostle's preaching everywhere. This explains Paul's interest in them, and his care for them, that their hearts may be strengthened in the love and knowledge of Christ.

Colossians 2:6-3:4:

He then passes to exhortation against those who are leading them astray, these false teachers of a vain, deceiving philosophy based on worldly wisdom, who ignore the truth of Christ's position, as One in whom all the Divine pleroma dwells, and their relation to Him, united by baptism; raised through the faith; quickened and forgiven; who teach the obligation of the observance of various legal practices, strict asceticisms and angel worship. This exhortation is closed with the appeal that as Christ's they will not submit to these regulations of men which are useless, especially in comparison with Christ's power through the Resurrection.

Colossians 3:5-17:

Practical exhortations follow to real mortification of the flesh with its characteristics, and the substitution of a new life of fellowship, love and peace.

Colossians 3:18-4:1:

Exhortation to fulfill social obligations, as wives, husbands, children, parents, slaves and masters.

Colossians 4:2-6:

Exhortation to devout and watchful prayer.

Colossians 4:7-18:

Salutations and greeting.

LITERATURE.

Lightfoot, Paul's Epistles to the Colossians and Philemon; Abbott, Ephesians and Colossians, International Critical Commentary; Peake, Colossians, Expositor's Greek Testament; Maclaren, Colossians, Expositor's Bible; Alexander, Colossians and Ephesians, Bible for Home and School; Moule, Colossians, Cambridge Bible; Haupt, Meyer's Krit. u. Exeg. Kom.; von Soden, Hand-Kom. zum New Testament.

C. S. Lewis

Colt; Foal

kolt (`ayir, ben; polos, huios, with some word such as hupozugiou, understood; huios alone = "son"): The English words "colt" and "foal" are used in the Bible of the ass everywhere except in Genesis 32:15, where the word "colt" is used of the camel in the list of animals destined by Jacob as presents for Esau. In most cases `ayir (compare Arabic `air, "ass") means "ass's colt," but it may be joined with ben, "son," as in Zechariah 9:9, where we have: `al-chamor we`al-`ayir ben-'athonoth, literally, "on an epi onon kai epi polon huion hupozugiou", "upon an ass, and upon a colt ass, and on an ass's colt, the son of the she-asses"; compare Matthew 21:5 epi onon kai epi polon huion hupozugiou, "upon an ass, and upon a colt the foal of an ass." In John 12:15 we have epi polon onou, and in the previous verse the diminutive, onarion. The commonest New Testament word for "colt" is polos, akin to which is German Fohle and English "foal" and "filly." The Latin pullus signifies either "foal" or "chicken," and in the latter sense gives rise to French poulet and English "pullet."

In view of the fact that horses are but little mehtioned in the Bible, and that only in connection with royal equipages and armies, it is not surprising that "colt" does not occur in its ordinary English sense.

Alfred Ely Day

Come

kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Judges 14:6,Revelation 14:1; Revelation 14:14; 1 Samuel 10:10; 1 Samuel 11:6; 1 Samuel 16:13), the word is tsaleah; Judges 14:6; Revelation 14:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Judges 13:25 "to move," i.e. to disturb or stir up). In Judges 6:34; 1 Chronicles 12:18; 2 Chronicles 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah," "The Spirit clothed Amasai."

Among its many changes, the Revised Version (British and American) has "come forth" for "come" (Matthew 2:6); "gone up" for "come" (Matthew 14:32, a different text); "come all the way" for "come" (John 4:15); "got out upon the" for "come to" (John 21:9); "draw near" for "come" (Hebrews 4:16); "come" for "come and see" (Revelation 6:1); "secure" for "come by" (Acts 27:16); "attain unto" for "come in" (Ephesians 4:13); and "I come" for "I come again" (John 14:28).

W. L. Walker

Comeliness; Comely

kum'-li-nes, kum'-li: Cognate with "becoming," namely, what is suitable, graceful, handsome. The servant of Yahweh in Isaiah 53:2 is without "comeliness" (hadhar, "honor"), i.e. there is in his appearance nothing attractive, while he is bowed beneath man's sin. "Praise is comely" (na'wah, f. of na'weh; Psalms 33:1; Psalms 147:1), i.e. suitable or befitting "for the righteous," and, therefore, an honor and glory; "uncomely parts," aschemona (1 Corinthians 12:23), namely, less honorable. See also 1 Samuel 16:18, "a comely person"; Song of Songs 6:4, "comely as Jerusalem." etc.

Comfort

kum'-fert (nacham; parakaleo): The New Testament word is variously translated, as "comfort," "exhort," "beseech," the exact translation to be determined by the context. Etymologically, it is "to call alongside of," i.e. to summon for assistance. To comfort is to cheer and encourage. It has a positive force wanting in its synonym "console," as it indicates the dispelling of grief by the impartation of strength. the Revised Version (British and American) has correctly changed the translation of paramutheomai from the King James Version "comfort," to "consolation." So in the Old Testament, "Comfort ye my people" (Isaiah 40:1) is much stronger than "console," which affords only the power of calm endurance of affliction, while the brightest hopes of the future and the highest incentives to present activity are the gifts of the Divine grace that is here bestowed.

H. E. Jacobs