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, (KJV)
#
Greek
MAC & POS
Definition
3367
μηδείς, μηδεμία, μηδέν
A-NSM
no one, nothing
5209
ὑμᾶς
P-2AP
ὑμᾶς humas, hoo-mas´; accusative case of G5210; you (as the objective of a verb or
preposition):—ye, you (+ -ward), your (+ own).
2603
καταβραβεύω
V-PAM-3S
to give judgment against
2309
θέλω
V-PAP-NSM
to will, wish
1722
ἐν
PREP
in, on, at, by, with
5012
ταπεινοφροσύνη, ης, ἡ
N-DSF
lowliness of mind, humility
2532
καί
CONJ
and, even, also
2356
θρησκεία, ας, ἡ
N-DSF
religion
3588
ὁ, ἡ, τό
T-GSF
the
32
ἄγγελος, ου, ὁ
N-GPM
a messenger, angel
3739
ὅς, ἥ, ὅ
R-APN
usually rel. who, which, that, also demonstrative this, that
3708
ὁράω
V-RAI-3S
to see, perceive, attend to
1687
ἐμβατεύω
V-PAP-NSM
to set foot upon
1500
εἰκῇ
ADV
without cause or reason, vainly
5448
φυσιόω
V-PPP-NSM
to puff or blow up
5259
ὑπό
PREP
by, under
3563
νοῦς, νοός, νοΐ, νοῦν, ὁ
N-GSM
mind, understanding, reason
4561
σάρξ, σαρκός, ἡ
N-GSF
flesh
846
αὐτός, αὐτή, αὐτό
P-GSM
(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same
Kosinitza Monastery, Drama, Greece (Formerly: Lutheran School of Theology at Chicago)
10
GA_1
12th Century
Basel, University Library
11
GA_757
13th Century
National Library of Greece, Athens
12
GA_1873
13th Century
American School of Classical Studies at Athens, Gennadius Library
13
noGA_NLG_3139
13th Century
National Library of Greece, Athens
14
GA_1960
14th Century
Madison, NJ, Drew University
15
GA_1761
14th Century
National Library of Greece, Athens
16
GA_69
15th Century
Leicester, Leicestershire [England] Record Office
17
GA_1405
15th Century
National Library of Greece, Athens
18
GA_2926
16th Century
Jerusalem, Orthodox Patriarchate
(a) Simply to construe a sentence according to its grammatical meaning, and in the order of construction, will sweep away many supposed difficulties in the ancient readings, and it will even make phrases which at first seemed contradictory to be identical in their general meaning. Thus, in Col. ii. 18, “Let no man beguile you of your reward in a voluntary humility and worshipping of angels, ἃ μὴ ἑώρακεν ἐμβατεύων εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind” ; the negative μὴ is not recognised by the oldest and best authorities. This looks at first like a contradiction ; and hence it has been inferred that, if we so read, we conclude that the person spoken of had seen what is mentioned. But simply construe the sentence without μὴ, and the supposed difficulty vanishes : “intruding into those things which he, vainly puffed up by his fleshly mind, hath seen ;” it was not that he actually had seen them, but only as thus puffed up. It is not surprising that, in such a sentence as this , the versions should generally have introduced the negative, thus to exclude all notion of its being predicated that he had seen them.(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, p. 204)
