Colossians 2:16

Colossians 2:16 in Multiple Translations

Berean Standard Bible BSB

Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.

King James Version KJV

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:

American Standard Version ASV

Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day:

Bible in Basic English BBE

For this reason let no man be your judge in any question of food or drink or feast days or new moons or Sabbaths:

Free Bible Version FBV

So don't let anyone criticize you for what you eat or what you drink, or regarding which religious festival, new moon ritual, or ceremonial sabbaths you choose to observe.

Geneva Bible 1599 GNV

Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the newe moone, or of the Sabbath dayes,

Young's Literal Translation YLT

Let no one, then, judge you in eating or in drinking, or in respect of a feast, or of a new moon, or of sabbaths,

World English Bible WEB

Let no one therefore judge you in eating or drinking, or with respect to a feast day or a new moon or a Sabbath day,

Noah Webster Bible WBS

Let no man therefore judge you in food, or in drink, or in respect of a holy-day, or or the new-moon, or of the sabbaths:

Douay-Rheims 1899 DRV

Let no man therefore judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths,

Translation for Translators T4T

So disregard anyone who says that God will punish you because you eat certain foods and because you drink certain drinks or because you do not celebrate special yearly festivals or celebrate the time when the new moon appears or weekly ◄Sabbaths/Jewish days of rest►.

Plain English Version PEV

You know, some people make up laws, and they reckon that if you want to make God happy, you have to follow those laws. But remember what I just said. God is already happy with you. So don’t listen to anyone that says you are wrong if you don’t follow their laws. Don’t take any notice of them. They might have laws about things you can’t eat or drink. Or they might have laws about some ceremonies on special days, or laws about the time of a new moon, or laws about a special day for rest.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Colossians 2:16

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Colossians 2:16 Interlinear (Deep Study)

BIB

GRK μη ουν τις υμας κρινετω εν βρωσει η εν ποσει η εν μερει εορτης η νουμηνιας η σαββατων

μη mē G3361 not Particle-N

ουν oun G3767 therefore/then Conj

τις tis G5100 one Indef-NSM

υμας su G4771 you Pron-2AP

κρινετω krinō G2919 to judge Verb-PAM-3S

εν en G1722 in/on/among Prep

βρωσει brōsis G1035 eating Noun-DSF

η ē G2228 or Particle

εν en G1722 in/on/among Prep

ποσει posis G4213 drink Noun-DSF

η ē G2228 or Particle

εν en G1722 in/on/among Prep

μερει meros G3313 part Noun-DSN

εορτης heortē G1859 festival Noun-GSF

η ē G2228 or Particle

νουμηνιας noumēnia G3561 New Moon Noun-GSF

η ē G2228 or Particle

σαββατων sabbaton G4521 Sabbath Noun-GPN

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Colossians 2:16

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

κρινετω krinō G2919 "to judge" Verb-PAM-3S

To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.

Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)

Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

βρωσει brōsis G1035 "eating" Noun-DSF

This word refers to the act of eating or food, and is used in Romans 14:17 and 1 Corinthians 8:4 to talk about eating and drinking.

Definition: βρῶσις, -εως, ἡ (cf. βιβρώσκω), [in LXX chiefly for parts and derivatives of אכל ;] __1. eating: β. καὶ πόσις, Rom.14:17, Col.2:16 (see Lft., ICC, in l.); with genitive obj., 1Co.8:4; metaphorically, corrosion, rust: Mat.6:19, 20. __2. As also in cl. (Hom., al.) = βρῶμα, food: Jhn.6:27a, 2Co.9:10, Col.2:16 (EV, but see supr.). Heb.12:16; metaphorically, of spiritual nourishment, Jhn.4:32 6:27b, 55.† (AS)

Usage: Occurs in 10 NT verses. KJV: eating, food, meat See also: 1 Corinthians 8:4; John 6:27; Hebrews 12:16.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

εν en G1722 "in/on/among" Prep

ποσει posis G4213 "drink" Noun-DSF

This term refers to the act of drinking or a drink, as seen in Romans 14:17 and John 6:55. It's about consuming a liquid, like a draught of water or wine.

Definition: πόσις, -εως, ἡ (πίνω), [in LXX: Da, LXX TH Dan.1:10 (מִשְׁתֶּה) * ;] __1. prop., drinking: Rom.14:17, Col.2:16 (see Lft.; ICC, in l). __2. = πόμα, drink: Jhn.6:55 (cf. βρῶσις).† (AS)

Usage: Occurs in 3 NT verses. KJV: drink See also: Colossians 2:16; John 6:55; Romans 14:17.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

εν en G1722 "in/on/among" Prep

μερει meros G3313 "part" Noun-DSN

A part or share refers to a portion of something, like an inheritance or a responsibility. In the Bible, it can also mean a person's destiny or lot in life, as seen in Matthew 24:51 and Luke 12:46.

Definition: μέρος, -ους, τό (μείρομαι), [in LXX chiefly for קָצֶה ;] __1. a part, share, portion: Jhn.13:8, Act.19:27 (Page, in l), Rev.20:6 22:19; hence (cl.), lot, destiny, Mat.24:51, Luk.12:46, Rev.21:8. __2. a part as opposite to the whole : Luk.11:36, Jhn.19:23, Act.5:2 23:6, Eph.4:16, Rev.16:19; with genitive (of the whole), Luk.15:12 24:42; τ. Φαρισαίων, Act.23:9; pl., Jhn.21:6; of the divisions of a province, Mat.2:22, Act.2:10 19:1 20:2; of the regions belonging to a city, Mat.15:21 16:13, Mrk.8:10; with genitive appos., Eph.4:9; in adverbial phrases, ἀνὰ (κατὰ) μέρος, 1Co.14:27, Heb.9:5; μέρος τι, ἀπὸ μ., in part, Rom.11:25 15:15, 24, 1Co.11:18, 2Co.1:14 2:5; ἐκ μ., 1Co.12:27 13:9 13:12; τὸ ἐκ μ., 1Co.13:10 __3. A class or category (in cl. usually ἐν μ. τιθέναι, λαβεῖν, etc.) :ἐν μ., in respect of, Col.2:16; ἐν τ. μ, τούτῳ, in this respect, 2Co.3:10 9:3.† (AS)

Usage: Occurs in 41 NT verses. KJV: behalf, course, coast, craft, particular (+ -ly), part (+ -ly), piece, portion, respect, side, some sort(-what) See also: 1 Corinthians 11:18; Ephesians 4:16; 1 Peter 4:16.

εορτης heortē G1859 "festival" Noun-GSF

A festival is a special celebration, like a holiday. In the Bible, it refers to Jewish festivals like Passover. Jesus attended these festivals, as seen in Luke 2:42 and John 7:37.

Definition: ἑορτή, -ῆς, ἡ [in LXX for חַג (chiefly), מוֹעֵד ;] a feast, festival: Luk.2:42, Jhn.5:1, Jhn.6:4 Jhn.7:37, Col.2:10; ἡ ἑ. τοῦ πάσχα, Luk.2:41, Jhn.13:1; τ. ἀζύμων, Luk.22:1; ἡ σκηνοπηγία, Jhn.7:2 (Deiss., LAE, 116); ἐν τ. ἑ., Mat.26:5, Mrk.14:2, Jhn.4:45 7:11 12:20 (εἶναι ἐν ἑ.), Jhn.2:23; εἰς τ. ἑ. (for the feast), Jhn.13:29; ἀναβαίνειν, ἔρχεσθαι εἰς τ. ἑ., Jhn.4:45 7:8-10 11:56 12:12; τῆς ἐ μεσούσης, Jhn.7:14; κατὰ ἑ. (at each feast), Mat.27:15, Mrk.15:6, Luk.23:17, R, mg.; τ. ἑ. ποιεῖν, Act.18:21; κατὰ τὸ ἔθος τῆς ἑ., Luk.2:42.† (AS)

Usage: Occurs in 25 NT verses. KJV: feast, holyday See also: Acts 18:21; John 11:56; Matthew 27:15.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

νουμηνιας noumēnia G3561 "New Moon" Noun-GSF

New Moon refers to the Jewish festival, as mentioned in Colossians 2:16. It is a time of celebration and observance. The KJV translates it as 'new moon'.

Definition: νεομηνία (Att.. contr., νουμ-, Rec.), -ας, ἡ (νέος, μήν), [in LXX chiefly for חֹדֶשׁ ;] new moon: of the Jewish festival, Col.2:16.† (AS)

Usage: Occurs in 1 NT verses. KJV: new moon See also: Colossians 2:16.

η ē G2228 "or" Particle

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

σαββατων sabbaton G4521 "Sabbath" Noun-GPN

The Sabbath refers to the seventh day of the week, a day of rest and worship. It is mentioned in Matthew 12:8 and Mark 2:27, highlighting its importance in Jewish tradition. The concept of Sabbath rest is still observed today.

Definition: σάββατον, -ου, τό (Aram. שַׁבָּתָא, transliterated σάββατα, and this being mistaken for a pl., the sing. σάββατον was formed from it), and σάββατα, -ων, τά [in LXX for שַׁבָּת, שַׁבָּתוֹן ;] __1. the seventh day of the week, the sabbath __(a) the sing. form -ον, τὸ σ.: Mat.12:8, Mrk.2:27, Luk.6:5, al.; ἡ ἡμέρα τοῦ σ. (in LXX, Exo.20:8, al., usually τῶν σ., see infr.), Luk.13:16 14:5; ὁδὸς σαββάτου, Act.1:12 (cf. Mat.24:29); dative, of time (τῷ) σ., Luk.6:9 14:1; ἐν (τῷ) σ., Mat.12:2, Luk.6:7, Jhn.5:16, al.; accusative, of duration, τὸ σ., Luk.23:56; κατὰ πᾶν σ., Act.13:27 15:21 18:4; pl., σ. τρία, Act.17:2 R, txt. (but see infr.); __(b) as most frequently in LXX (see Swete, Mk., 17; Thackeray, Gr., 35) the pl. form, τὰ σ. (see supr. on the Aram. form. There is also an analogy in the names of other festivals, τ. ἐγκαίνια, ἄζυμα, etc.): Mat.28:1, Col.2:16; ἡ ἡμέρα τῶν σ. (Exo.20:8, al.), Luk.4:16, Act.13:14 16:13; dative pl. (in LXX -τοις, but 1Ma.2:38 as in NT) by metaplasmus (El., § 9, 3), σάββασι, Mat.12:1, 5 12:10-12 Mrk.1:21 2:23 3:2, 4, Luk.4:31 6:2. __2. seven days, a week; __(a) the sing. form: πρώτη σαββάτσυ, Mrk.16:9; δὶς τοῦ σ. (Bl., § 35, 4; 36, 13), Luk.18:12; κατὰ μίαν σαββάτου, 1Co.16:2; pl., σ. τρία, Act.17:2 R, mg. (but see supr.); __(b) the pl. form: ἡ μία τῶν σ. (where the genitive = μετὰ τά; Soph., Lex., 43a), Mat.28:1, Mrk.16:2, Luk.24:1, Jhn.20:1, 19, Act.20:7 (AS)

Usage: Occurs in 62 NT verses. KJV: sabbath (day), week See also: 1 Corinthians 16:2; Luke 13:10; Matthew 28:1.

Study Notes — Colossians 2:16

Show Verse Quote Highlights

Context
Cross References
Colossians 2:16 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Colossians 2:16
Jamieson-Fausset-Brown on Colossians 2:16
Matthew Poole's Commentary on Colossians 2:16
Trapp's Commentary on Colossians 2:16
Ellicott's Commentary on Colossians 2:16
Adam Clarke's Commentary on Colossians 2:16
Cambridge Bible on Colossians 2:16
Barnes' Notes on Colossians 2:16
Whedon's Commentary on Colossians 2:16
Sermons on Colossians 2:16

Context — Alive with Christ

14having canceled the debt ascribed to us in the decrees that stood against us. He took it away, nailing it to the cross! 15And having disarmed the powers and authorities, He made a public spectacle of them, triumphing over them by the cross.

16Therefore let no one judge you by what you eat or drink, or with regard to a feast, a New Moon, or a Sabbath.

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 person is puffed up without basis by his unspiritual mind.

Cross References

	Reference	Text (BSB)
1	Romans 14:5–6	One person regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind. He who observes a special day does so to the Lord; he who eats does so to the Lord, for he gives thanks to God; and he who abstains does so to the Lord and gives thanks to God.
2	Romans 14:10	Why, then, do you judge your brother? Or why do you belittle your brother? For we will all stand before God’s judgment seat.
3	Galatians 4:10	You are observing special days and months and seasons and years!
4	Romans 14:13–17	Therefore let us stop judging one another. Instead, make up your mind not to put any stumbling block or obstacle in your brother’s way. I am convinced and fully persuaded in the Lord Jesus that nothing is unclean in itself. But if anyone regards something as unclean, then for him it is unclean. If your brother is distressed by what you eat, you are no longer acting in love. Do not by your eating destroy your brother, for whom Christ died. Do not allow what you consider good, then, to be spoken of as evil. For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit.
5	Romans 14:2–3	For one person has faith to eat all things, while another, who is weak, eats only vegetables. The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
6	Hebrews 13:9	Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.
7	Ezekiel 45:17	And it shall be the prince’s part to provide the burnt offerings, grain offerings, and drink offerings for the feasts, New Moons, and Sabbaths—for all the appointed feasts of the house of Israel. He will provide the sin offerings, grain offerings, burnt offerings, and peace offerings to make atonement for the house of Israel.
8	1 Chronicles 23:31	Whenever burnt offerings were presented to the LORD on the Sabbaths, New Moons, and appointed feasts, they were to serve regularly before the LORD in the numbers prescribed for them.
9	Nehemiah 10:33	for the showbread, for the regular grain offerings and burnt offerings, for the Sabbath offerings, for the New Moons and appointed feasts, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the duties of the house of our God.
10	1 Timothy 4:3–5	They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth. For every creation of God is good, and nothing that is received with thanksgiving should be rejected, because it is sanctified by the word of God and prayer.

Colossians 2:16 Summary

This verse reminds us that as Christians, we are free from the rules and regulations of the Old Testament, and we shouldn't judge each other based on what we eat or drink, or how we celebrate certain days. Instead, we should focus on living a life that honors God, as stated in 1 Corinthians 10:31, and remember that our freedom is not about doing whatever we want, but about serving and loving others, as taught in Galatians 5:13. We are free to live by the Spirit, and to trust God to guide us, as promised in Galatians 5:25. By trusting in Christ, we can experience true freedom and live a life that is pleasing to Him, as encouraged in Romans 12:1-2.

Frequently Asked Questions

What does it mean to be judged by what we eat or drink?

This refers to the idea that some people might criticize or condemn us for our dietary choices or participation in certain celebrations, but as Christians, we are free from such judgments, as seen in Romans 14:3 and Galatians 5:1.

Are feasts, New Moons, and Sabbaths still important for Christians?

While these observances were significant in the Old Testament, such as in Leviticus 23:1-44, Colossians 2:16 emphasizes that they are no longer binding on believers, as they were shadows of the things to come, which are fulfilled in Christ, as mentioned in Hebrews 10:1.

Does this verse mean that Christians can do whatever they want?

No, this verse is not about giving us license to sin, but rather about freedom from unnecessary rules and regulations, as also stated in Galatians 5:13, and instead, we should focus on living a life pleasing to God, as encouraged in 1 Corinthians 10:31.

How does this verse relate to our relationships with other believers?

This verse reminds us not to judge one another based on external factors, but rather to accept and love each other, as taught in Romans 15:7 and Ephesians 4:32, and to focus on our unity in Christ.

Reflection Questions

In what ways do I still try to earn God's favor or approval through external actions, and how can I surrender those efforts to His grace?
How can I balance my freedom in Christ with the need to be sensitive to the consciences of weaker brothers and sisters, as discussed in 1 Corinthians 8:9-13?
What are some areas in my life where I feel like I'm still trying to follow rules or regulations, rather than living by the Spirit, and how can I trust God to guide me in those areas, as promised in Galatians 5:25?
How can I use my freedom in Christ to serve and love others, rather than just focusing on my own desires, as encouraged in Galatians 5:13-14?

Gill's Exposition on Colossians 2:16

Let no man therefore judge you,.... Since they were complete in Christ, had everything in him, were circumcised in him; and particularly since the handwriting of the law was blotted out, and torn to

Jamieson-Fausset-Brown on 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: Therefore - because, ye being complete in Christ, God has dispensed with

Matthew Poole's Commentary on Colossians 2:16

Let no man therefore judge you; he infers none should be condemned: none condemns another for exercising Christian liberty; none hath power to judge and censure herein: q.d. Suffer not any one (he excepts none) to impose upon you that, as necessary in the use and practice of it, which is not after Christ, , not warranted by his law of liberty, ,4 Galatians 5:1 . Paul himself would not be imposed on, 7:23 ,11,14, &c.; he would not (as one of the words doth note) be domineered over by any, or suffer any to exercise authority over him, who held the Head, and owned Christ to be Lord of the conscience, and sole dictator of what way he will be served in. In meat, or in drink; he therefore would not have the practice of ceremonials obtruded, instancing in some, as the difference of meats and drinks, in the use or not use of which (now after Christ had nailed those decrees to his cross) superstitious ones would, from the antiquated rites of the Jews and Pythagorean philosophers, place holiness in, and add them to the Christian institution. Or in respect of an holy-day, or of the new moon, or of the sabbath days; or the difference of festivals and sabbaths, whether annual, or monthly, or weekly, from the Levitical institutions.

Trapp's Commentary on Colossians 2:16

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: Ver. 16. Let no man therefore judge you] That is, set not up any such for a judge over your consciences; or, if any usurp such an authority, slight him, according to that, Galatians 5:1. Periculosum est in divinis rebus ut quis cedat iure suo, saith Cyprian. In things of God we should be tender of our liberty.

Ellicott's Commentary on Colossians 2:16

(16-19) To the warning against speculative error succeeds a warning against two practical superstitions. The first is simply the trust in obsolete Jewish ordinances (the mere shadow of Christ) with which we are familiar in the earlier forms of Judaism. But the second presents much strangeness and novelty. It is the “worship of angels” in a “voluntary humility,” inconsistent with the belief in an intimate and direct union with Christ our Head.

Adam Clarke's Commentary on Colossians 2:16

Verse 16. Let no man - judge you in meat, or in drink] The apostle speaks here in reference to some particulars of the hand-writing of ordinances, which had been taken away, viz., the distinction of meats and drinks, what was clean and what unclean, according to the law; and the necessity of observing certain holydays or festivals, such as the new moons and particular sabbaths, or those which should be observed with more than ordinary solemnity; all these had been taken out of the way and nailed to the cross, and were no longer of moral obligation. There is no intimation here that the Sabbath was done away, or that its moral use was superseded, by the introduction of Christianity. I have shown elsewhere that, Remember the Sabbath day, to keep it holy, is a command of perpetual obligation, and can never be superseded but by the final termination of time. As it is a type of that rest which remains for the people of God, of an eternity of bliss, it must continue in full force till that eternity arrives; for no type ever ceases till the antitype be come. Besides, it is not clear that the apostle refers at all to the Sabbath in this place, whether Jewish or Christian; his σαββατων, of sabbaths or weeks, most probably refers to their feasts of weeks, of which much has been said in the notes on the Pentateuch.

Cambridge Bible on Colossians 2:16

16–23. Christian Liberty and Theories hostile to it16. therefore] Such is the Christian’s position in this sacrificed and triumphant Saviour. He stands possessed of the full inheritance of which the Mosaic ritual institutions were at once the shadow and the veil. Now therefore, so far as those institutions are presented to him by any school of teaching as an obligation and bond on Christian practice, he must decline to receive them.judge you] Take you to task (Lightfoot). Cp. Romans 14:3-4, for a close parallel, full of the principles of both liberty and duty in Christ. See also 1 Corinthians 10:29.in meat, or in drink] Rather better, in eating and in drinking. For the Mosaic laws about food cp. Leviticus 11, 17; Deuteronomy 14, &c. Of allowed or forbidden drinks little is said in the Old Law; Lightfoot notices Leviticus 10:9 (the prohibition of wine to the priests at special times); Leviticus 11:34 (the prohibition to drink liquid from an “unclean” vessel); and the law of the Nazirite, Numbers 6:3. Cp. with the text, Hebrews 9:10.—Possibly the Colossian misleaders forbade wine in toto; not at all on modern philanthropic principles, but as a token of abjuration of social life.in respect of] Lit., “in the portion of;” i.e. “in, or under, the class of;” and so, idiomatically, with regard to. The Latin Versions render literally, in parte diei festi; and so Wyclif, “in part of feest dai;” Tyndale, Cranmer, Geneva, “for a pece (peece) of an holy daye.”holy day] feast day, R.V.—The Greek word denotes the yearly Jewish festivals; Passover, Pentecost, Atonement, Tabernacles, &c. It is used by the LXX. to translate the Hebrew mô’êd, rendered in A.V. (e.g. 1 Chronicles 23:31) “set feast;” see Chronicles just quoted for an example of such a threefold enumeration as this of holy times.—Lightfoot refers to Galatians 4:10 (“days, and months, and seasons, and years”) as a true parallel here; it only adds a fourth observance, the (sabbatic) year.new moon] See Numbers 10:10; Numbers 28:11; Numbers 28:14; Numbers 28:16; and cp. 1 Samuel 20:5; 2 Kings 4:23; Psalms 81:3; Isaiah 1:13-14.sabbath days] Better, sabbath. The original (sabbata) is a Greek plural in form and declination, but only as it were by accident. It is a transliteration of the Aramaic singular shabbâthâ (Hebrew, shabbâth).It is plain from the argument that the Sabbath is here regarded not as it was primevally (Genesis 2:3) “made for man” (Mark 2:27), God’s benignant gift, fenced with precept and prohibition only for His creature’s bodily and spiritual benefit; but as it was adopted to be a symbolic institution of the Mosaic covenant, and expressly adapted to relation between God and Israel (Exodus 31:12-17); an aspect of the Sabbath which governs much of the language of the O.T. about it. In that respect the Sabbath was abrogated, as the sacrifices were abrogated, and the New Israelite enters upon the spiritual realities foreshadowed by it as by them. The Colossian Christian who declined the ceremonial observance of the Sabbath in this respect was right.

Barnes' Notes on Colossians 2:16

Let no man, therefore, judge you - compare Romans 14:10, note, 13, note. The word judge here is used in the sense of pronouncing a sentence.

Whedon's Commentary on Colossians 2:16

6. Deductions from the foregoing, Colossians 2:16-23.a. Caution against legal observances, Colossians 2:16, Colossians 2:17.16.

Sermons on Colossians 2:16

	Sermon	Description
	Reality in the Christian Life by Zac Poonen	In this sermon, the speaker emphasizes the precious and magnificent promises that God has given us in the scriptures. He explains that these promises are not meant to solely bring
	Let the House Be Builded - Part 1of3 by T. Austin-Sparks	In this sermon, the speaker emphasizes the importance of understanding God's all-inclusive purpose. He highlights that while Christianity has many aspects, such as evangelism, teac
	Christ Is All: Union With Christ by J. Glyn Owen	In this sermon, the preacher focuses on the concept of our union with Christ. He emphasizes that as believers, we are united with Christ and share in his glory. The preacher highli
	Crisis of the Spirit Filled Life by Paris Reidhead	In this sermon, the preacher emphasizes that being filled with the Spirit brings joy, freedom, and liberty to the Christian life. He criticizes the misconception that being filled
	The Life Jesus Lived by Zac Poonen	In this sermon, the speaker emphasizes the importance of desiring to partake in God's nature, which is the greatest gift He can give. The speaker challenges the audience to examine
	Pure by Faith by Chuck Smith	In this sermon, the speaker emphasizes the importance of letting go of religious traditions and embracing the freedom found in Christ. He highlights how Jesus faced opposition from
	(Colossians) 08 Freedom! by Bob Utley	In this sermon, the preacher emphasizes the importance of having an intimate relationship with the word of God and walking in the light. He criticizes those who inflate themselves