Sure, I see where you're coming from on this, and I wouldn't discount the presence of Jewish philosophical derivatives that floated around along with the other Hellenized odds and ends that permeated the culture of that time. You're description does seem sensible in an intertextual way, especially with the Hellenized, proto-Gnostic, ideas that were being contended with by Timothy and for which Paul felt he had to instruct him so as to stand resolute. It makes sense, really.
Thanks for the insight, HIH!
I know this thread is largely played out now, but just wanted to post in closing that someone posted something surprisingly good at another forum, especially the definition of the term itself which I will be partially adopting (i.e. "the elementary principles of the world"), since it not only conveys an accurate interpretation of the original Greek but the spiritual "childishness" inherent in what Paul was teaching against in some of the contexts:
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"Being set in contrast with what such Christians now enjoyed, the “elementary things of the world” evidently are the fundamental or primary principles followed by those who are not true Christians, persons who are a part of the world alienated from God.
An American Translation renders the Greek expression for “elementary things of the world” as “material ways of looking at things.” Of course, the way a person views things is determined by the principles that he follows.
The text we are considering, Colossians 2:8, indicates that these primary principles or “elementary things” include the philosophies and deceptive teachings based on human standards, concepts, reasonings and myths, things in which the Greeks and other non-Jewish peoples reveled. Additionally, as evident from Colossians 2:16-18 and Galatians 4:4–5:4, the “elementary things” embraced non-Biblical Jewish teachings... [such] as the teaching that Christians must observe the Mosaic law in order to gain salvation.
But was not the Mosaic law of divine origin? Certainly. How, then, could its observance be referred to as one’s being enslaved to the “elementary things of the world”?
We must remember that the Law had been fulfilled in Christ Jesus. He was the “reality” to which the Law’s ‘shadows,’ including the temple and the sacrifices there carried on, pointed. The Law had therefore served its purpose and so was no longer the standard for judgment. (Col. 2:13-17) Not only this, but these Christians to whom the apostle Paul wrote were called to heavenly, spirit life. The Law was for humans, was composed of “legal requirements pertaining to the flesh,” even its tabernacle (and later temple) could be called “worldly” (Heb. 9:1, 10, Kingdom Interlinear Translation; “mundane,” Moffatt) in the sense that it was part of the human sphere, something built and used in the world of mankind, not something heavenly or spiritual. But now Christians were called to the superior way of worship based on Christ Jesus, who had entered into heaven itself. (Heb. 9:11, 24) Of Jesus Christ, in a letter to the Colossians, the apostle said that “all the fullness of the divine quality dwells bodily” in him. (Col. 2:9) That being so, then Jesus Christ —not humans and their principles or teachings, nor even the now fulfilled Mosaic law— was to be recognized as God’s appointed standard for his servants, hence as the full means of measuring the truth with regard to any teaching or way of life.
As the apostle had counseled the Christians at Colossae, similarly he wrote those in Galatia not to be like children by voluntarily placing themselves under that which was likened to a ‘pedagogue’ or ‘tutor,’ namely, the Mosaic law. Their relationship with God was now like that of a grown son with his father. The Mosaic law had become “elementary,” as compared with the Christian teaching. So it would have been wrong for Christians to turn back to the “weak and beggarly elementary things” of the human sphere. They possessed the full truth."
