Colossians 3:11
New International Version
Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.

New Living Translation
In this new life, it doesn't matter if you are a Jew or a Gentile, circumcised or uncircumcised, barbaric, uncivilized, slave, or free. Christ is all that matters, and he lives in all of us.

English Standard Version
Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.

Berean Study Bible
Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all.

Berean Literal Bible
where there is not Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, slave, and free; but Christ is all and in all.

New American Standard Bible
a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

King James Bible
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Christian Standard Bible
In Christ there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free; but Christ is all and in all.

Contemporary English Version
It doesn't matter if you are a Greek or a Jew, or if you are circumcised or not. You may even be a barbarian or a Scythian, and you may be a slave or a free person. Yet Christ is all that matters, and he lives in all of us.

Good News Translation
As a result, there is no longer any distinction between Gentiles and Jews, circumcised and uncircumcised, barbarians, savages, slaves, and free, but Christ is all, Christ is in all.

Holman Christian Standard Bible
In Christ there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free; but Christ is all and in all.

International Standard Version
In him there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free person. Instead, the Messiah is all and in all.

NET Bible
Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all and in all.

New Heart English Bible
where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave, freeman; but Christ is all, and in all.

Aramaic Bible in Plain English
Where there is neither Jew nor Aramaean, neither circumcision nor uncircumcision, neither Greeks nor Barbarians, neither Servant nor Freeman, but The Messiah is all and in every person.

GOD'S WORD® Translation
Where this happens, there is no Greek or Jew, circumcised or uncircumcised, barbarian, uncivilized person, slave, or free person. Instead, Christ is everything and in everything.

New American Standard 1977
a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.

Jubilee Bible 2000
where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, slave nor free: but Christ is all and in all.

King James 2000 Bible
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

American King James Version
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

American Standard Version
where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is all, and in all.

Douay-Rheims Bible
Where there is neither Gentile nor Jew, circumcision nor uncircumcision, Barbarian nor Scythian, bond nor free. But Christ is all, and in all.

Darby Bible Translation
wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ [is] everything, and in all.

English Revised Version
where there cannot be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman: but Christ is all, and in all.

Webster's Bible Translation
Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

Weymouth New Testament
In that new creation there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, slave nor free man, but Christ is everything and is in all of us.

World English Bible
where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.

Young's Literal Translation
where there is not Greek and Jew, circumcision and uncircumcision, foreigner, Scythian, servant, freeman -- but the all and in all -- Christ.
Study Bible
Putting on the New Self
10and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11Here there is no Greek or Jew, circumcised or uncircumcised, barbarian, Scythian, slave, or free, but Christ is all and is in all. 12Therefore, as the elect of God, holy and beloved, clothe yourselves with compassion, kindness, humility, gentleness, and patience.…
Cross References
Ezekiel 47:22
You shall allot it as an inheritance for yourselves and for the foreigners who dwell among you and who have children. You are to treat them as native-born Israelites; along with you, they shall be allotted an inheritance among the tribes of Israel.

Acts 28:2
The islanders showed us extraordinary kindness. They kindled a fire and welcomed all of us because it was raining and cold.

Romans 3:22
And this righteousness from God comes through faith in Jesus Christ to all who believe. There is no distinction,

Romans 10:12
For there is no difference between Jew and Greek: The same Lord is Lord of all, and gives richly to all who call on Him,

1 Corinthians 7:19
Circumcision is nothing and uncircumcision is nothing. Keeping God's commandments is what matters.

1 Corinthians 12:13
For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink.

Galatians 3:28
There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

Galatians 5:6
For in Christ Jesus neither circumcision nor uncircumcision has any value. All that matters is faith, expressed through love.

Ephesians 1:23
which is His body, the fullness of Him who fills all in all.

Ephesians 2:14
For He Himself is our peace, who has made the two one and has torn down the dividing wall of hostility

Ephesians 2:15
by abolishing in His flesh the law of commandments and decrees. He did this to create in Himself one new man out of the two, thus making peace

Ephesians 6:8
because you know that the Lord will reward each one for whatever good he does, whether he is slave or free.

Treasury of Scripture

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all.

there.

Psalm 117:2
For his merciful kindness is great toward us: and the truth of the LORD endureth for ever. Praise ye the LORD.

Isaiah 19:23-25
In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians…

Isaiah 49:6
And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

circumcision.

1 Corinthians 7:19
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

Galatians 5:6
For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

Galatians 6:15
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature.

Barbarian.

Acts 28:2,4
And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold…

Romans 1:14
I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

1 Corinthians 14:11
Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me.

bond.

1 Corinthians 7:21,22
Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather…

Ephesians 6:8
Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.

but.

Colossians 2:10
And ye are complete in him, which is the head of all principality and power:

1 Corinthians 1:29,30
That no flesh should glory in his presence…

1 Corinthians 3:21-23
Therefore let no man glory in men. For all things are yours; …

and.







Lexicon
Here
ὅπου (hopou)
Adverb
Strong's Greek 3699: Where, whither, in what place. From hos and pou; what(-ever) where, i.e. At whichever spot.

there is
ἔνι (eni)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1762: Contraction for the third person singular present indicative of eneimi; impersonally, there is in or among.

no
οὐκ (ouk)
Adverb
Strong's Greek 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

Greek
Ἕλλην (Hellēn)
Noun - Nominative Masculine Singular
Strong's Greek 1672: From Hellas; a Hellen or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew.

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

Jew,
Ἰουδαῖος (Ioudaios)
Adjective - Nominative Masculine Singular
Strong's Greek 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

circumcised
περιτομὴ (peritomē)
Noun - Nominative Feminine Singular
Strong's Greek 4061: Circumcision. From peritemno; circumcision.

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

uncircumcised,
ἀκροβυστία (akrobystia)
Noun - Nominative Feminine Singular
Strong's Greek 203: From akron and probably a modified form of posthe; the prepuce; by implication, an uncircumcised state or person.

barbarian,
βάρβαρος (barbaros)
Adjective - Nominative Masculine Singular
Strong's Greek 915: A foreigner, one who speaks neither Greek nor Latin; as adj: foreign. Of uncertain derivation; a foreigner.

Scythian,
Σκύθης (Skythēs)
Noun - Nominative Masculine Singular
Strong's Greek 4658: A Scythian, as typical of the uncivilized. Probably of foreign origin; a Scythene or Scythian, i.e. a savage.

slave,
δοῦλος (doulos)
Noun - Nominative Masculine Singular
Strong's Greek 1401: (a) (as adj.) enslaved, (b) (as noun) a (male) slave. From deo; a slave.

[or] free,
ἐλεύθερος (eleutheros)
Adjective - Nominative Masculine Singular
Strong's Greek 1658: Free, delivered from obligation. Probably from the alternate of erchomai; unrestrained, i.e. not a slave, or exempt.

but
ἀλλὰ (alla)
Conjunction
Strong's Greek 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

Christ [is]
Χριστός (Christos)
Noun - Nominative Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

all
πάντα (panta)
Adjective - Nominative Neuter Plural
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

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

[is] 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.

all.
πᾶσιν (pasin)
Adjective - Dative Neuter Plural
Strong's Greek 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.
(11) Where there is neither . . .--This passage naturally suggests comparison with Galatians 3:28. "There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female: for ye are all one in Jesus Christ." In comparing the passages (passing by the insertion here of "circumcision nor uncircumcision," which is simply explanatory of "Jew nor Greek") we notice in this--(1) The insertion of "barbarian, Scythian." This insertion is clearly intended to rebuke that pride of intellect, contemptuous of the unlearned, which lay at the root of Gnosticism. The "barbarian" was simply the foreigner (comp. 1Corinthians 14:11); the "Scythian" was the savage, towards whom the contempt implied for the "barbarian" assumed explicitness, and reached its climax. (2) The omission of "male nor female." In the Oriental society, as in Galatia, the dignity of women needed to be asserted against supposed inferiority. In Greek or Graecised society, as at Corinth, Ephesus, and Colossae, the new "freedom" of the gospel was apt to be abused to license; hence it was rather the "subjection" of women which needed to be suggested. (Comp. 1Corinthians 11:3-16; 1Corinthians 14:34-35; Ephesians 5:22-24; and 1Timothy 2:11-15.) (3) Whereas in the Galatian Epistle the stress is laid on the unity of all with one another in Christ, here (as usual) the great truth is that "Christ is all things and in all." In 1Corinthians 15:28 we have this phrase applied to God, in contradistinction to the office of the Son in His mediatorial kingdom. Here it is in reference to that kingdom that it is used. In it Christ (see Ephesians 1:23) "fills all in all;" and by His universal mediation all "life is hid with Him in God." He is all that can be needed, and that both "in all things" and "in all persons." But under both aspects the catholicity of the gospel is equally brought out; here by the direct union of all alike with Christ, there by the resulting unity of all with one another.

Verse 11. - Where there is (or, can be) no Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman (Galatians 3:28; Galatians 6:15; Ephesians 2:14-18; Ephesians 4:25; 1 Corinthians 12:13; Romans 15:5-12; Philemon 1:15, 16; John 17:20-23; Luke 22:24-27; John 13:12-17). That ἔνι means "can be," "negativing, not merely the fact, but the possibility," is doubtful in view of 1 Corinthians 6:5 (Revised Text). "In Christ" these distinctions are non-existent. There is no place for them. These and the following words indicate the sphere, as "unto knowledge" the end, and "after the image" the ideal or norm, of the progressive renewal to be effected in the Colossian believer. It can be carried on only where and so far as these distinctions are set aside. The "new man" knows nothing of them. The enmity between Greek and Jew being removed, the malice and falsehood that grew out of it will disappear (vers. 8, 9: comp. Romans 15:7; Ephesians 4:25). In Galatians 3:28 "Jew" stands first, and the distinction of sex is added. The distinctions here enumerated appear as looked at from the Greek side. Only here in the New Testament does "Greek" precede "Jew" (comp. Romans 1:16; 1 Corinthians 12:13, etc.). "Barbarian" (Romans 1:14) and "Scythian" (only here in the New Testament) are together opposed to "Greek," and imply want of culture rather than alien nationality, the Scythian being the rudest of barbarians (see Lightfoot's full note). Such terms of contempt would, in Asia Minor, be commonly applied by Greeks to the native population. The party who affected philosophic culture (Colossians 2:8, 23) may, perhaps, have applied them to simple, uneducated Christians (see note on Colossians 1:28). (On "circumcision," see Colossians 2:11; and for the connection with ver. 9, comp. Galatians 6:15.) For "bond" and "free," a division then pervading society universally, comp. Galatian list. Onesimus and Philemon are doubtless in the apostle's mind. On this relationship he enlarges in the next section (Colossians 3:22-4:1). The four pairs of opposed terms represent distinctions

(1) of race,

(2) of religious privilege,

(3) of culture,

(4) of social rank. But Christ is all things, and in all (Colossians 1:15-20; Colossians 2:9, 10; Colossians 3:4, 17; Ephesians 1:3, 10, 22, 23; Ephesians 2:13-22; Ephesians 3:8, 19; Philippians 1:21; Philippians 3:7-14; Philippians 4:19; Galatians 2:20; Galatians 5:2, 4; Romans 5:10; Romans 8:32, 39). "Christ" stands at the end of the sentence, with accumulated emphasis. The Church regards and values each man in his relation to Christ, and bids every other consideration bow to this. He is "all things" - our common centre, our standard of reference, and fount of honour, the stun of all we acknowledge and desire; and he is "in all" - the common life and soul of his people, the substance of all we experience and possess as Christians. The second "all" is masculine (so most commentators, from Chrysostom downwards), referring more specially to the classes just enumerated. Similarly, in Ephesians 4:6: comp. Colossians 1:27; Ephesians 3:17; Galatians 1:15; Galatians 2:20; Galatians 4:19. (While he is "in all," it is equally true that all are "in him:" comp. John 15:4; John 17:23, 26.) Just as in the spiritual sphere, and in the relations between God and man, Christ is shown to be all, so that "principalities and powers" are comparatively insignificant (Colossians 1:16; Colossians 2:9, 10, 15); so in the moral sphere, and in the relations between man and man. All human distinctions, like all angelic offices, must pay homage to his supremacy, and submit to the reconciling unity of his kingdom (Ephesians 1:10). 3:5-11 It is our duty to mortify our members which incline to the things of the world. Mortify them, kill them, suppress them, as weeds or vermin which spread and destroy all about them. Continual opposition must be made to all corrupt workings, and no provision made for carnal indulgences. Occasions of sin must be avoided: the lusts of the flesh, and the love of the world; and covetousness, which is idolatry; love of present good, and of outward enjoyments. It is necessary to mortify sins, because if we do not kill them, they will kill us. The gospel changes the higher as well as the lower powers of the soul, and supports the rule of right reason and conscience, over appetite and passion. There is now no difference from country, or conditions and circumstances of life. It is the duty of every one to be holy, because Christ is a Christian's All, his only Lord and Saviour, and all his hope and happiness.
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