Because of the perishable nature of papyrus, vellum or parchment superseded it as a writing material for Bible manuscripts during the fourth century C.E. This durable codex material was used until the fourteenth century, when paper became popular. Most of the important Bible manuscripts extant today are those written on vellum. In making the codex, vellum was used like papyrus, except that the leaves of the quires were arranged so that the sides of the skins matched each other. When the vellum codex was opened, both pages facing the reader would be either the flesh side or the hair side. Guidelines were often drawn with a sharp tool to create impressions on both sides of the page to guide the writer’s pen.—See BOOK; MANUSCRIPTS OF THE BIBLE.

COLHOZEH

(Col·hoʹzeh) [every seer]

1. An Israelite whose son Shallun assisted in repairing Jerusalem’s wall in Nehemiah’s day.—Neh. 3:15.

2. Son of Hazaiah of the tribe of Judah. (Neh. 11:4, 5) Perhaps the same as No. 1 above.

COLLECTION

Paul, while in Ephesus about 55 C.E., wrote to the Corinthians: “Now concerning the collection that is for the holy ones, just as I gave orders to the congregations of Galatia, do that way also yourselves.” (1 Cor. 16:1, 2) The Greek word lo·giʹa (“collection”) is not found in classical Greek writings and occurs only in these two verses of the Bible.

Matthew 17:24 describes “men collecting the two drachmas tax,” but here a different word (lam·baʹno) is used, which conveys the idea of “receiving.” Likewise, the expression “collect tithes” in Hebrews 7:5 stems from another word (a·po·de·ka·toʹo) altogether different from lo·giʹa. However, comparatively recent finds of certain Greek papyri and inscriptions down in Egypt containing this word lo·giʹa show that Paul did not use an unknown expression. It was a common business term, and was used chiefly with reference to collections of money for gods and temples, in the form of taxes, assessments or voluntary offerings.

So, from Paul’s choice of words, we learn that the collection was evidently money and not food or clothing, and when he says “the collection” it indicates a special collection and one already known to the Corinthians. Paul’s instructions were only about the manner in which the collection was to be made; the reasons for it are not here covered. It was to be in a private manner at each one’s “own house,” on a voluntary basis as each “may be prospering,” the same as was being done in “the congregations of Galatia.”

Paul was giving “orders,” not in the sense of arbitrary, compulsory commands, but as one taking the lead and supervising the whole affair, which involved several congregations. He and others had carefully planned this project. Paul always had the physical needs of the Lord’s poor in mind, as well as their spiritual needs, and it appears that this collection was especially in behalf of the Judean Christians who were hard pressed at the time. (Gal. 2:10) Elsewhere Paul referred to this collection by expressions such as “a contribution to the poor of the holy ones in Jerusalem” (Rom. 15:26), “the ministry . . . for the holy ones” (2 Cor. 9:1), “your bountiful gift previously promised,” “this public service” (2 Cor. 9:5, 12), “gifts of mercy.” (Acts 24:17) Such love and concern for the needs of fellow Christians was one of the identifying marks of first-century Christianity.—John 13:35; see CONTRIBUTION.

COLONNADE OF SOLOMON

According to the writings of Josephus, this colonnade was originally built by Solomon on an artificial embankment on the E side of the temple. The colonnade existing in the first century C.E., however, is ascribed to He rod’s rebuilding work. (Antiquities of the Jews, Book VIII, chap. III, par. 9; Book XX, chap. IX, par. 7; Wars of the Jews, Book I, chap. XXI, par. 1; Book V, chap. V, par. 1) At the festival of dedication in the wintertime of 32 C.E., Jesus was confronted by the Jews in the colonnade of Solomon with the demand that he identify himself as the Christ. (John 10:22-24) After Jesus’ ascension into the heavens, his disciples continued to frequent this area, evidently to preach to the Jews there.—Acts 3:11; 5:12.

COLORS

Bible words and expressions denoting color do not use the scores of precise terms found in modern color charts. Sometimes a root word is used for different shades of the same color family. This is not because Bible writers were insensible to color differences or were handicapped by a limited vocabulary. Rather, they had a remarkable ability to convey ideas of color simply by relying on the subject under consideration, or by comparing unfamiliar objects with well-known things. (Ex. 16:31; Rev. 1:14) The appearance of such common things as blood, snow, certain birds, fire, precious stones, and so forth, were used as color references. (2 Ki. 3:22; Ps. 51:7; Song of Sol. 5:11; Matt. 16:2, 3; Rev. 9:17) Colors may also be employed with figurative meaning, and definite ideas are sometimes associated with specific colors.

Black is mentioned in describing hair (Lev. 13:31; Matt. 5:36), horses (Zech. 6:2, 6), marble (Esther 1:6) and eye-shadow paint. (Jer. 4:30) At Revelation 6:5, 6, the black horse represents famine.

Blue describes dyed materials in various forms, such as thread, string, cloth and apparel. (Ex. 26:4, 31, 36; 39:22; Num. 4:7) A blue string was to be put above the fringed edges of every Israelite’s garment. (Num. 15:38, 39) Hyacinth blue is one of the beautiful colors decorating the breastplates of the heavenly armies.—Rev. 9:17.

Brown is found only in a description of sheep.—Gen. 30:32, 33, 35, 40.

Crimson was one of the colors of costly dyed material. (2 Chron. 2:7, 14; 3:14; Nah. 2:3) Sins are also likened to the deep color of crimson.—Isa. 1:18.

Fiery-colored symbolically describes the appearance of the great dragon, Satan the Devil. (Rev. 12:3) A horse of this color symbolizes warfare between nations, as depicted at Revelation 6:4.

Gold is not mentioned as a color, but always with reference to the metal itself.

Gray is usually employed with reference to the gray hair of aging persons. (Gen. 42:38; Lev. 19:32; Prov. 20:29) Costly wool was sometimes reddish gray.—Ezek. 27:18.

Green is frequently found in the Scriptures, but seldom refers strictly to color. Rather, it brings to mind the freshness and vigor of growing vegetation, or denotes a healthy and prosperous condition of things. (Gen. 1:30; 9:3; Ex. 10:15; 2 Ki. 19:26; Rev. 8:7) Yellowish green is used with reference to the color of such things as leprous spots in cloth and in stone-and-mortar houses, or to refined gold.—Lev. 13:49; 14:37; Ps. 68:13.

Purple and reddish purple are often referred to in the Scriptures, although there are no distinctions drawn between the many varieties of purple shades produced by the different dyes or dye methods used. (Ex. 25:4; Num. 4:13; Ezek. 27:7, 16; Dan. 5:7, 29; Mark 15:17, 20; Luke 16:19; Rev. 17:4) Because of its costliness this color was often associated with or symbolized riches, honor and royal majesty.

Red, fire-red and yellowish-red are terms used to describe various articles, as hair (Gen. 25:25), dyed ram skins (Ex. 25:5), animals (Num. 19:2; Judg. 5:10; Zech. 1:8), and clothing (Isa. 63:2), and as a weather indicator.—Matt. 16:2, 3.

Scarlet, a red of brilliant hue, is found in many references, most of which are to cord or thread, cloth and apparel; also to sin. (Gen. 38:28, 30; Num. 4:8; Josh. 2:18; Jer. 4:30; Matt. 27:28; Isa. 1:18) The “wild beast” described at Revelation, chapter 17, is scarlet-colored (vs. 3), distinguishing it from the “wild beast” of chapter 13. The harlot sitting on the scarlet beast is arrayed in purple and scarlet. (Rev. 17:3-5) The vision thus pictorially symbolizes the royal claims of the “beast” and the luxury and royalty enjoyed by the woman riding it.

Vermilion (Jer. 22:14; Ezek. 23:14) has reference to a reddish type of paint made from oxides of iron or lead. It seems to have been first introduced by the Phoenicians, who imported it from natural deposits found in North Africa. At a later time similar deposits in the Middle East were developed.

White is the color most often mentioned in the Scriptures. Besides its descriptive use, it also serves as a symbol of righteousness and spiritual cleanness. (Rev. 3:4; 7:9, 13, 14) The white horse, as portrayed at Revelation 6:2 and 19:11, symbolizes clean, righteous warfare under Jesus Christ’s direction.

White garments were worn by the poor and also by those of superior rank. Where their attire is mentioned, angels are usually depicted as being clothed in white. (Mark 16:5; John 20:12; Rev. 19:14) A few of the other things described as white are hair (Lev. 13:3; Matt. 5:36), flesh (Lev. 13:16), fields of grain ready for harvest (John 4:35), and God’s throne of righteous judgment. (Rev. 20:11) Jesus likened the scribes and Pharisees to whitewashed graves. (Matt. 23:27) He drew this illustration from the custom of whitewashing the graves in the vicinity of Jerusalem before the Passover to protect people coming to celebrate the Passover from becoming unclean by touching them. Degrees of whiteness are distinguished in the Bible, as, for example, reddish-white (Lev. 13:19, 24) and dull white.—Lev. 13:39.

Yellow and sulphur yellow are also mentioned.—Lev. 13:30, 32, 36; Rev. 9:17.

Mixed colors. Besides the more specific colors there are a number of expressions in the Bible that describe objects having rather indefinite colors or having a mixture of colors. For example: color-patched (Gen. 30:32, 33), glowing colors (Isa. 63:1), many-colored (Jer. 12:9), parti-colored (Zech. 6:3, 7), ruddy (1 Sam. 16:12; Song of Sol. 5:10), speckled (Zech. 6:3, 6), spotty (Gen. 31:10, 12), striped (Gen. 37:3; 2 Sam. 13:19), swarthy (Song of Sol. 1:6), two-colored (Ezek. 27:24), “of varied colors” (Ezek. 16:16), having “color variety” (Ezek. 17:3), and in “various colors.”—Ezek. 27:7, 16, 24.

CHRIST’S CLOAK

The color of the cloak with which Jesus Christ was clothed on the day of his execution has caused some persons to argue that a discrepancy exists in the Bible record with reference to this garment. Matthew said that the soldiers “draped him with a scarlet cloak” (27:28), while Mark and John say that it was purple. (Mark 15:17; John 19:2) However, rather than being a discrepancy, such a variation in describing the garment’s color merely gives evidence of the individuality of the Gospel writers and the fact that they were not in collusion. Matthew described the cloak as it appeared to him, that is, according to his evaluation of color, and he emphasized the garment’s red hue. John and Mark subdued the red tint, calling it purple. “Purple” can be applied to any color having components of both blue and red. So, Mark and John agree with Matthew that the garment was red to some extent. Of course, background and light reflection could have given it different casts. The Gospel writers merely recorded what seemed to be the strongest color to them or to those from whom they obtained their information. A body of water varies in color at different times, depending upon the particular color of the sky and the reflection of light at a given time. So, when such factors are considered, it is seen that the Gospel writers were not in conflict in describing the color of the cloak with which Christ was clothed by mocking Roman soldiers on the last day of his human life.—See DYES, DYEING.

COLOSSAE

(Co·losʹsae).

A city of southwestern Asia Minor. In the apostle Paul’s day Colossae was in the Roman province of Asia, though it formed part of the ancient region of Phrygia. It lay near the upper end of the Lycus River valley, about eleven miles (17.7 kilometers) E of Laodicea (modern Denizli). The Lycus River valley is narrow in the region of Colossae, walled in by great cliffs, but broadens out as it progresses to the NW and the junction of the Lycus with the Maeander (Menderes) River. Through this valley passed the main road leading from Ephesus and the Aegean coast to the E as far as the Euphrates. From the writings of Herodotus and Xenophon (fifth century B.C.E.). Colossae appears to have been then the principal city in the valley. A road branched off from there to Sardis and Pergamum to the NW. During the Roman period, however, the road system was changed, and Laodicea and neighboring Hierapolis (Col. 4:13) came to surpass Colossae in importance. Nevertheless, Colossae continued to be known as a textile center, noted for its fine wool of unusual hue, called collossinus. It lay on the edge of the lonely steppe country, where flocks of sheep were pastured. Just to the S some three miles (4.8 kilometers) Mt. Cadmus rose 8,250 feet (2,514.6 meters), its snows feeding streams that flowed past Colossae.

Phrygians were present in Jerusalem on the day of Pentecost, 33 C.E., perhaps some of them being from Colossae. (Acts 2:10) Although Colossae was on the principal E-W route, most scholars believe that Paul followed a more northerly route on his third missionary tour, which took him by land to Ephesus. (Acts 18:22, 23; 19:1) His letter to the Colossians indicates that he had not visited Colossae and that the congregation there was the fruitage of the work of Epaphras, whom Paul describes as representing him and his co-workers by faithfully ministering to the believers in Colossae. (Col. 1:7, 8; 2:1; 4:12) Paul, however, knew several Christians of Colossae. He names Onesimus, Archippus, Philemon and Apphia.—Col. 4:9, 17; Philem. 1, 2, 10-12.

Added to the original Phrygian population of Colossae were Greek and Jewish elements. (Compare Colossians 3:11.) The early Phrygians displayed a strong tendency toward spiritistic fanaticism, the Greeks indulged in much speculation and philosophical arguments, the Jews were advocates of the Mosaic law and its dietary and sabbath requirements. All these attitudes were dealt with in Paul’s counsel to the Colossian congregation.—Col. 2:4, 8, 16, 18, 20-23; see COLOSSIANS, LETTER TO THE.

COLOSSIANS, LETTER TO THE

The inspired letter of the apostle Paul to Christians in Colossae. As usually placed in modern English versions of the Bible, it is the twelfth book of the Christian Greek Scriptures.

WRITER AND REASONS FOR THE LETTER

Paul identifies himself as the writer of this inspired letter by opening it with the words: “Paul, an apostle of Christ Jesus through God’s will, and Timothy our brother to the holy ones and faithful brothers in union with Christ at Colossae.” (Col. 1:1, 2) The apostle’s writership is also established by the final greeting, written in his own hand.—Col. 4:18.

Besides Paul’s own statements in the letter itself, external testimony to his writership is furnished in the works of early authorities such as Justin Martyr, Irenaeus, Clement of Alexandria, Tertullian and Origen. Internal evidence is also very strong, the style certainly being Paul’s. There is quite a similarity between Colossians and Ephesians, another of Paul’s letters. While this may be due to the close proximity in the time of composition and the possibility that similar circumstances prevailed in each