Colossians 2:18
New International Version
Do not let anyone who delights in false humility and the worship of angels disqualify you. Such a person also goes into great detail about what they have seen; they are puffed up with idle notions by their unspiritual mind.

New Living Translation
Don't let anyone condemn you by insisting on pious self-denial or the worship of angels, saying they have had visions about these things. Their sinful minds have made them proud,

English Standard Version
Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,

Berean Study Bible
Do not let anyone who delights in false humility and the worship of angels disqualify you with speculation about what he has seen. Such a man is puffed up without basis by his unspiritual mind,

Berean Literal Bible
Let no one disqualify you, delighting in humility and the worship of the angels, detailing what he has seen, being puffed up vainly by his mind of the flesh,

New American Standard Bible
Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind,

King James Bible
Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

Christian Standard Bible
Let no one condemn you by delighting in ascetic practices and the worship of angels, claiming access to a visionary realm. Such people are inflated by empty notions of their unspiritual mind.

Contemporary English Version
Don't be cheated by people who make a show of acting humble and who worship angels. They brag about seeing visions. But it is all nonsense, because their minds are filled with selfish desires.

Good News Translation
Do not allow yourselves to be condemned by anyone who claims to be superior because of special visions and who insists on false humility and the worship of angels. For no reason at all, such people are all puffed up by their human way of thinking

Holman Christian Standard Bible
Let no one disqualify you, insisting on ascetic practices and the worship of angels, claiming access to a visionary realm and inflated without cause by his unspiritual mind.

International Standard Version
Let no one who delights in humility and the worship of angels cheat you out of the prize by rejoicing about what he has seen. Such a person is puffed up for no reason by his carnal mind.

NET Bible
Let no one who delights in humility and the worship of angels pass judgment on you. That person goes on at great lengths about what he has supposedly seen, but he is puffed up with empty notions by his fleshly mind.

New Heart English Bible
Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has seen, vainly puffed up by his fleshly mind,

Aramaic Bible in Plain English
Let not a man wish by humility of mind to subjugate you to the worship of Angels to your condemnation, by which he presumes upon something that he does not see, and is emptily puffed up in his carnal mind,

GOD'S WORD® Translation
Let no one who delights in [false] humility and the worship of angels tell you that you don't deserve a prize. Such a person, whose sinful mind fills him with arrogance, gives endless details of the visions he has seen.

New American Standard 1977
Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind,

Jubilee Bible 2000
Let no one govern you according to their own will under pretext of humility and religion of angels, intruding into those things which they have not seen, vainly puffed up by their fleshly mind,

King James 2000 Bible
Let no man deceive you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,

American King James Version
Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,

American Standard Version
Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind,

Douay-Rheims Bible
Let no man seduce you, willing in humility, and religion of angels, walking in the things which he hath not seen, in vain puffed up by the sense of his flesh,

Darby Bible Translation
Let no one fraudulently deprive you of your prize, doing his own will in humility and worship of angels, entering into things which he has not seen, vainly puffed up by the mind of his flesh,

English Revised Version
Let no man rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he hath seen, vainly puffed up by his fleshly mind,

Webster's Bible Translation
Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,

Weymouth New Testament
Let no one defraud you of your prize, priding himself on his humility and on his worship of the angels, and taking his stand on the visions he has seen, and idly puffed up with his unspiritual thoughts.

World English Bible
Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind,

Young's Literal Translation
let no one beguile you of your prize, delighting in humble-mindedness and in worship of the messengers, intruding into the things he hath not seen, being vainly puffed up by the mind of his flesh,
Study Bible
Alive in Christ
17These are a shadow of the things to come, but the body that casts it belongs to Christ. 18Do not let anyone who delights in false humility and the worship of angels disqualify you with speculation about what he has seen. Such a man is puffed up without basis by his unspiritual mind, 19and he loses connection to the head, from whom the whole body, supported and knit together by its joints and ligaments, grows as God causes it to grow.…
Cross References
Romans 8:7
because the mind of the flesh is hostile to God: It does not submit to God's Law, nor can it do so.

1 Corinthians 4:6
Brothers, I have applied these things to myself and Apollos for your benefit, so that you may learn from us not to go beyond what is written. Then you will not take pride in one man over another.

1 Corinthians 9:24
Do you not know that in a race all the runners run, but only one receives the prize? Run in such a way as to take the prize.

Ephesians 4:17
So I tell you this, and testify to it in the Lord: You must no longer walk as the Gentiles do, in the futility of their thinking.

Philippians 3:14
I press on toward the goal to win the prize of God's heavenly calling in Christ Jesus.

Colossians 2:23
Such restrictions indeed have an appearance of wisdom, with their self-prescribed worship, their false humility, and their harsh treatment of the body; but they are of no value against the indulgence of the flesh.

Treasury of Scripture

Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he has not seen, vainly puffed up by his fleshly mind,

no.

Colossians 2:4,8
And this I say, lest any man should beguile you with enticing words…

Genesis 3:13
And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

Numbers 25:18
For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

beguile you.

Colossians 2:16
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:

in a voluntary humility.

Colossians 2:23
Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.

Isaiah 57:9
And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell.

worshipping.

Daniel 11:38
But in his estate shall he honour the God of forces: and a god whom his fathers knew not shall he honour with gold, and silver, and with precious stones, and pleasant things.

Romans 1:25
Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

1 Corinthians 8:5,6
For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,) …

intruding.

Deuteronomy 29:29
The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law.

Job 38:2
Who is this that darkeneth counsel by words without knowledge?

Psalm 138:1,2
A Psalm of David. I will praise thee with my whole heart: before the gods will I sing praise unto thee…

vainly.

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.

1 Corinthians 4:18
Now some are puffed up, as though I would not come to you.







Lexicon
[Do not let anyone]
μηδεὶς (mēdeis)
Adjective - Nominative Masculine Singular
Strong's Greek 3367: No one, none, nothing.

who delights
θέλων (thelōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's Greek 2309: To will, wish, desire, be willing, intend, design.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[false] humility
ταπεινοφροσύνῃ (tapeinophrosynē)
Noun - Dative Feminine Singular
Strong's Greek 5012: Humility, lowliness of mind, modesty. From a compound of tapeinos and the base of phren; humiliation of mind, i.e. Modesty.

and
καὶ (kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

[the] worship
θρησκείᾳ (thrēskeia)
Noun - Dative Feminine Singular
Strong's Greek 2356: From a derivative of threskos; ceremonial observance.

of angels
ἀγγέλων (angelōn)
Noun - Genitive Masculine Plural
Strong's Greek 32: From aggello; a messenger; especially an 'angel'; by implication, a pastor.

disqualify
καταβραβευέτω (katabrabeuetō)
Verb - Present Imperative Active - 3rd Person Singular
Strong's Greek 2603: From kata and brabeuo; to award the price against, i.e. to defraud.

you
ὑμᾶς (hymas)
Personal / Possessive Pronoun - Accusative 2nd Person Plural
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

with speculation about
ἐμβατεύων (embateuōn)
Verb - Present Participle Active - Nominative Masculine Singular
Strong's Greek 1687: From en and a presumed derivative of the base of basis; equivalent to embaino; to intrude on.

what
(ha)
Personal / Relative Pronoun - Accusative Neuter Plural
Strong's Greek 3739: Who, which, what, that.

he has seen.
ἑόρακεν (heoraken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's Greek 3708: Properly, to stare at, i.e. to discern clearly; by extension, to attend to; by Hebraism, to experience; passively, to appear.

[Such a man] is puffed up
φυσιούμενος (physioumenos)
Verb - Present Participle Middle or Passive - Nominative Masculine Singular
Strong's Greek 5448: From phusis in the primary sense of blowing; to inflate, i.e. make proud.

without basis
εἰκῇ (eikē)
Adverb
Strong's Greek 1500: Without a cause, purpose; purposelessly, in vain, for nothing. Probably from eiko; idly, i.e. Without reason.

by
ὑπὸ (hypo)
Preposition
Strong's Greek 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

his
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

unspiritual
σαρκὸς (sarkos)
Noun - Genitive Feminine Singular
Strong's Greek 4561: Flesh, body, human nature, materiality; kindred.

mind,
νοὸς (noos)
Noun - Genitive Masculine Singular
Strong's Greek 3563: Probably from the base of ginosko; the intellect, i.e. Mind; by implication, meaning.
(18) Beguile you of your reward.--The original is a word used, almost technically, for an unfair judgment in the stadium, robbing the victor of his prize. The prize here (as in 1Corinthians 9:24; Philippians 3:14) is the heavenly reward of the Christian course. In St. Paul's exhortation there seems to be a reference back to Colossians 2:16. There he says, "Let no man arrogate judgment over you;" here, "Let no man use that arrogated judgment so as to cheat you of your prize. There is one Judge, who has right and who is righteous; look to Him alone."

In a voluntary humility and worship.--This rendering seems virtually correct, though other renderings are proposed. The original is, willing in humility and worship, and the phrase "willing in" is often used in the LXX. for "delighting in." Other translations are here possible, though not without some harshness. But the true sense is shown beyond all doubt to be that given in our version, by the words used below to describe the same process, "will-worship and humility."

In this passage alone in the New Testament "humility "is spoken of with something of the condemnation accorded to it in heathen morality. The reason of this is obvious and instructive. Humility is a grace, of which the very essence is unconsciousness, and which, being itself negative, cannot live, except by resting on some more positive quality, such as faith or love. Whenever it is consciously cultivated and "delighted in, "it loses all its grace; it becomes either unreal, "the pride that apes humility," or it turns to abject slavishness and meanness. Of such depravations Church history is unhappily full.

Worshipping of angels.--This is closely connected with the "voluntary humility" above. The link of connection is supplied by the notice in the ancient interpreters, of the early growth of that unhappy idea, which has always lain at the root of saint-worship and angel-worship in the Church--"that we must be brought near by angels and not by Christ, for that were too high a thing for us" (Chrysostom). With this passage it is obvious to connect the emphasis laid (in Hebrews 1, 2) on the absolute superiority of our Lord to all angels, who are but "ministering spirits, sent forth to minister to them who are heirs of salvation;" and the prohibition of angel-worship in Revelation 22:9, "See thou do it not; for I am thy fellow-servant . . . worship God."

It might seem strange that on the rigid monotheism of Judaism this incongruous creature-worship should have been engrafted. But here also the link is easily supplied. The worship of the angels of which the Essenic system bore traces, was excused on the ground that the Law had been given through the "ministration of angels" (see Acts 7:53; Galatians 3:19), and that the tutelary guardianship of angels had been revealed in the later prophecy. (See Daniel 10:10-21.) For this reason it was held that angels might be worshipped, probably with the same subtle distinctions between this and that kind of worship with which we are familiar in the ordinary pleas for the veneration of saints. It has been noticed that in the Council of Laodicea, held in the fourth century, several canons were passed against Judaising, and that in close connection with these it was forbidden "to leave the Church of God and go away to invoke angels"; and we are told by Theodoret (in the next century) that "oratories to St. Michael (the 'prince' of the Jewish people) were still to be seen." The "angels" in this half-Jewish system held the same intermediate position between the Divine and the human which in the ordinary Gnostic theories was held by the less personal 'ons, or supposed emanations from the Godhead.

Intruding into those things which he hath not seen.--(1) There is a remarkable division here, both of MSS. and ancient versions and commentators, as to the insertion or omission of the negative. But the balance of MS. authority is against the negative, and certainly it is easier to suppose it to have been inserted with a view to make an easier sense, than to have been omitted if it had been originally there. (2) The general meaning, however, of the passage is tolerably clear, and, curiously enough, little affected by either alternative. It certainly refers to pretensions to supernatural knowledge by which (just as in 1Corinthians 8:1) the mind is said to be "puffed up." We note that, even in true visions of heavenly things, there was danger lest the mind "should be exalted above measure" (2Corinthians 12:7). Now the knowledge here pretended to is that favourite knowledge, claimed by Jewish and Christian mystics, of the secrets of the heavenly places and especially of the grades and functions of the hierarchy of heaven. St. Paul brands it as belonging to the mind, not of the spirit, but "of the flesh;" for indeed it was really superstitions, resting not on faith, but on supposed visions and supernatural manifestations. It "intruded" (or, according to another rendering, it "took its stand") upon the secrets of a region which it said that it "had seen," but which, in truth, it "had not seen." If we omit the negative, the Apostle is quoting its claims; if we insert it, he is denying their justice.

Verse 18. - Let no one defraud you of your prize (Colossians 1:5, 23; Colossians 3:15; Philippians 3:14; Galatians 5:7; 1 Corinthians 9:24-27; 2 Timothy 4:7, 8; James 1:12; 1 Peter 5:4; Revelation 2:10; Revelation 3:11). These eight words represent but three in the Greek. (On καταβραβεύω, see Meyer's elaborate note.) Βραβούω is used again in Colossians 3:15 (see note), meaning primarily" to act as βραβεύς," arbiter of the prize in the public games; βραβεῖον, the prize, is also figuratively used in Philippians 3:14, and literally in 1 Corinthians 9:24, and is synonymous with the "crown" of other passages. Κατὰ gives the verb a hostile sense; and the present tense, as in vers. 4, 8, 16, 20, implies a continued attempt. Let no one be acting the umpire against you, is the literal sense. The errorist condemns the Colossian Christian for his neglect of Jewish observances (ver. 16), and warns him that in his present state he will miss the heavenly prize, "the hope" he had supposed to be "in store for him in heaven" (ver. 5: comp. notes on Colossians 1:5 and Colossians 3:15; also Ephesians 1:13, 14). Delighting in lowliness of mind and worship of the angels (ver. 23; Revelation 19:10; Revelation 22:8, 9; Judges 13:17, 18). By these means the false teacher impressed his disciples. His angel worship commended itself as the mark of a devout and humble mind, reverent towards the unseen powers above us, and made purely Christian worship seem insufficient. "Delighting in" is the rendering of θέλων ἐν given by Bengel, Hofmann, Lightfoot, Klopper, and is preferable to that of Meyer and Ellicott, who, with several Greek interpreters, supply the sense of the previous verb "desiring (to do so) in lowliness etc.; and to that followed in the Revisers' margin,which puts a sort of adverbial sense on θέλων - "of his mere will, by humility," etc. This latter rendering underlies the paraphrastic" voluntary humility" of the A.V., and agrees with the common interpretation of ἐθελοθρησκεία in ver. 23 (see note). Θέλων ἐν is, no doubt, a marked Hebraism, and St. Paul's language is "singularly free from Hebraisms" (compare, however, the use of εἰδέναι to know, in 1 Thessalonians 5:12; the similar εὐδοκέω ἐν is well established, 1 Corinthians 10:5; 2 Corinthians 12:10; 2 Thessalonians 2:12). This very idiom is frequently used in the LXX, and occurs in the 'Testament of the Twelve Patriarchs,' a Christian writing, of the second century. The apostle may surely be allowed occasionally to have used a Hebraistic phrase, especially when so convenient and expressive as this. Westcott and Hort, with scrupulous purism, mark the reading on this account as doubtful. Ταπεινοφροσύνη ("lowliness of mind"), a word, perhaps, compounded by St. Paul himself (see Trench's 'Synonyms'), is almost confined to the Epistles of this group (comp. ver. 23; Colossians 3:12; Ephesians 4:2; Philippians 2:3; also Acts 20:19; 1 Peter 5:5). This quality is ascribed ironically to the false teacher (compare the "puffed up" of the next clause, and for similar irony see 1 Corinthians 8:1, 2; Galatians 4:17). Θρησκεία is "outward worship" or "devotion:" comp. note on ver. 23; elsewhere in New Testament only in Acts 26:5 and James 1:26, 27 (see Trench's 'Synonyms'). "Worship of the angels" is that paid to the angels; not "offered by them," as Luther and Hofmann interpret, supposing that the errorists pretended to imitate the worship of heaven. Investigating (or, dwelling on) the things which he hath seen'! vainly - being puffed up by 'the reason' of his flesh (2 Corinthians 12:l, 7; 1 Corinthians 8:1; 1 Timothy 6:3-5; 2 Peter 2:18; Jude 1:16). For ἐμβατεύων, we adopt the sense which it bears in 2 Macc. 2:30; in Philo, 'On the Planting of Noah,' § 19. and in patristic and later Greek generally, viz. "to search into," "examine," "discuss" (see Suicer's 'Thesaurus'). The rendering "proceeding" or "dwelling on," though near the radical sense of the word ("to step on" or "in"), wants lexical support. The same may be said of the rendering "intruding into," which suits the Received reading, "which he hath not seen." The "not" of the relative clause is wanting in nearly all our eldest and best witnesses, and is cancelled by the Revisers, with Tregelles, Tischendorf, Lightfoot, Westcott and Hort, etc. Its appearance in two different forms (οὐχ and μὴ) in the documents that present it, makes it still more certain that it is a copyist's insertion. The common reading gives, after all, an unsatisfactory sense; it is not likely the apostle would blame the errorist simply for entering into things beyond his sight (comp. 2 Corinthians 4:18; 2 Corinthians 5:7). Meyer, after Steiger and Huther, gives the best explanation of "which he hath seen," supposing the writer to allude ironically to pretended visions of angels or of the spiritual world, by which the false teacher sought to impose on the Colossians. This view is suggested by Tertullian in the passage cited under ver. 16. Such visions would be suitable for the purpose of the errorist, and congenial to the Phrygian temperament, with its tendency to mysticism and ecstasy (see Theodoret, quoted under ver. 15, who also says that angel worship was specially forbidden by the Council of Laodicea, A.n. 364). If the false teacher were accustomed to say with an imposing air, "I have seen, ah! I have seen!" in referring to his revelations, the apostle's allusion would be obvious and telling. The language of 2 Corinthians 12:1 (R.V.) suggests a similar reliance on supernatural visions on the part of the apostle's earlier opponents. This pretentious visionary is, however, a "philosopher" and a "reasoner" first of all (vers. 4, 8). Accordingly he investigates what he has seen; inquires into the import of his visions, rationally develops their principles, and deduces their consequences. So far, the apostle continues in the ironical vein in which the first words of the verse are written, setting forth the pretensions of his opponent in his own terms, his irony "restraining itself till, after the word ἐμβατεύων, the indignation of truth breaks forth from it" (Steiger) in the caustic and decisive "vainly." Αἰκῆ qualifies the foregoing participle (so Origen, apparently, in Cramer's 'Catena,' vol. 4. p. 69; Steiger, De Wette, Hofmann, Conybeare) more suitably than the following. Thus it signifies "idly," "to no purpose," as everywhere else in St. Paul (Romans 13:4; 1 Corinthians 15:2; Galatians 3:4; Galatians 4:11); not "without cause," as joined to φυσιούμενος ("puffed up"), whose 'force it could only weaken. "Vainly" stigmatizes the futility, "puffed up" the conceit, and "by the reason of his flesh" the low and sensuous origin of these vaunted revelations and of the high-flown theosophy which they were used to support. (For the sarcastic force of "puffed up," comp. 1 Corinthians 4:6, 19; 1 Corinthians 5:2; 1 Corinthians 8:1; 1 Corinthians 13:4). The "reason" (νοῦς) is, in Greek philosophy, the philosophical faculty, the power of supersensible intuition; and in Plato and Philo, the organ of the higher, mystical knowledge of Divine things (see Philo, 'Who is Heir of Divine Things?' §§ 13, 20, and passim). The Colossian "philosopher" (ver. 8) would, we may imagine, speak of himself as "borne aloft" in his visions "by heavenly reason," "lifted high in angelical communion," or the like. Hence the apostle's sarcasm, "Exalted are they? say rather, inflated: lifted high by Divine reason? nay, but swollen high by the reason of their flesh." Some such allusion to the language of the errorists best accounts for the paradoxical νοῦς τῆς σαρκός (see Lightfoot); contrast with Romans 7:25, and compare the disparaging reference to διανοία, Colossians 1:21 (note). Difficult as this passage is, we hesitate to follow Lightfoot, and Westcott and Herr, who have given their weighty sanction to the perilous remedy of conjectural emendations; the latter editors for the second Line in this verse, and again in ver. 23. The line of interpretation here adopted is advocated in the Expositor, first series, vol. 11. pp. 385-398. 2:18-23 It looked like humility to apply to angels, as if men were conscious of their unworthiness to speak directly to God. But it is not warrantable; it is taking that honour which is due to Christ only, and giving it to a creature. There really was pride in this seeming humility. Those who worship angels, disclaim Christ, who is the only Mediator between God and man. It is an insult to Christ, who is the Head of the church, to use any intercessors but him. When men let go their hold of Christ, they catch at what will stand them in no stead. The body of Christ is a growing body. And true believers cannot live in the fashions of the world. True wisdom is, to keep close to the appointments of the gospel; in entire subjection to Christ, who is the only Head of his church. Self-imposed sufferings and fastings, might have a show of uncommon spirituality and willingness for suffering, but this was not in any honour to God. The whole tended, in a wrong manner, to satisfy the carnal mind, by gratifying self-will, self-wisdom, self-righteousness, and contempt of others. The things being such as carry not with them so much as the show of wisdom; or so faint a show that they do the soul no good, and provide not for the satisfying of the flesh. What the Lord has left indifferent, let us regard as such, and leave others to the like freedom; and remembering the passing nature of earthly things, let us seek to glorify God in the use of them.
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Alphabetical: FALSE about and angels anyone by cause defrauding delighting delights detail disqualify Do fleshly for goes great has he him his humility idle in inflated into keep let mind no not notions of on one person prize puffs seen self-abasement stand Such taking the unspiritual up visions what who with without worship you your

NT Letters: Colossians 2:18 Let no one rob you of your (Coloss. Col Co) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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