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stantially repeated in the second. But in the second the sentence is broken by the interposition of a new clause "if any man have a quarrel against any " and the latter part is a little varied; instead of "God in Christ," it is "Christ hath forgiven you."

Ephes. ch. iv. 2224. "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of your mind and that ye put on the new man, which, after God, is created in righteousness and true holiness*.

Colos. ch. iii. 9, 10. "Seeing that ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him."

In these quotations, "putting off the old man, and putting on the new," appears in both. The idea is farther explained by call

* Ephes. ch. iv. 22-24. Αποθεσθαι ὑμας κατα την προτεραν ανατροφήν, τον παλαιον ανθρωπον τον φθειρόμενον κατα τας επιθυμίας της απατης· ανανεουσθαι δε τῷ πνεύματι τε νεος ύμων, και ενδύσασθαι τον καινον ανθρωπον, τον κατα Θεόν κτισθεντα εν δικαιοσύνη και οσιοτητι της αληθείας.

+ Colos. ch. iii. 9, 10. Απεκδυσάμενοι τον παλαιον ανθρωπον συν ταις πράξεσιν αυτού" και ενδυσάμενοι τον νεον, τον ανακαινου μενον εις επίγνωσιν κατ' εικόνα του κτίσαντος αυτόν.

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ing it a renewal; in the one," renewed in the spirit of your mind;" in the other, "renewed in knowledge." In both, the new man is said to be formed according to the same model; in the one, he is "after God created in righteousness and true holiness; in the other, "he is renewed after the image of him that created him." In a word, it is the same person writing upon a kindred subject, with the terms and ideas which he had before employed still floating in his memory*.

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Ephes. chap. v. 6-8. "Because of these things cometh the wrath of God upon the children of disobedience: be not ye therefore partakers with them; for ye were sometimes darkness, but now are ye light in the Lord ; walk as children of light."

Colos. ch. iii. 6—8.

"For which things

In these comparisons, we often perceive the reason, why the writer, though expressing the same idea, uses a different term namely, because the term before used is employed in the sentence under a different form: thus, in the quotations under our eye, the new man is xaivos avgwres in the Ephesians, and TOY VEOV in the Colossians; but then it is because τον καινον is used in the next word, ανακαινούμενον.

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+ Ephes. ch. v. 6-8. Δια ταύτα γαρ έρχεται ή αρχή του Θεαν έπι τους ὑιους της απείθειας. Μη ουν γίνεσθε συμμετοχοι αυτών. Ητε γαρ ποτε σκοτος, νυν δε φως εν Κυρίω ως τεκνα φωτος περιπατείτε.

sake the wrath of God cometh on the children of disobedience; in the which ye also walked some time, when ye lived in them. But now you also put off all these*"

These verses afford a specimen of that partial resemblance which is only to be met with when no imitation is designed, when no studied recollection is employed, but when the mind, exercised upon the same subjeet, is left to the spontaneous return of such terms and phrases, as, having been used before, may happen to present themselves again. The sentiment of both passages is throughout alike half of that sentiment, the denunciation of God's wrath, is expressed in identical words; the other half, viz. the admonition to quit their former conversation, in words entirely different.

Ephes. ch. v. 15, 16.

"See then that ye

walk circumspectly; not as fools, but as wise, redeeming the time."

Colos. ch. iv. 5. "Walk in wisdom to

* Colos, ch. iii. 68. Δι & ερχεται η οργή του Θεού επί τους ύφους της απείθειας εν όις και ύμεις περιεπατήσατε ποτε, ὅτε εζητε εν αυτοις. Νυνι δε αποθεσθε και ύμεις τα παντα. + Ephes, ch. v. 15, 16. Βλέπετε ουν πως ακριβώς περιπο μη ώς άσοφοι αλλ' ώς σοφοί, εξαγοραζόμενοι τον καιρον.

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wards them that are without, redeeming the time*."

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This is another example of that mixture which we remarked of sameness and variety in the language of one writer. Redeeming the time” (εξαγοραζόμενοι τον τον καιρον), is a hiteral repetition. "Walk not as fools, but as wise” (περιπατειτε μη ὡς ασοφοι, αλλ' ὡς σοφοι), answers exactly in sense, and nearly in terms, to "walk in wisdom," (ev ropia TERITATEITE). Περιπατείτε ακριβως is a very different phrase, but is intended to convey precisely the same idea as περιπατειτε προς τους εξω : ακριβως is not well rendered "circumspectly." It means what in modern speech we should call “correctly;" and when we advise a person to behave "correctly," our advice is always given with a reference" to the opinion of others," "Walk correctly, redeeming προς τους εξω. the time,” i. e. suiting yourselves to the dif ficulty and ticklishness of the times in which we live, “because the days are evil.”

Ephes. ch. vi. 19, 20.

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"And (praying)

for me, that utterance may be given unto me, that I may open my mouth boldly to make

* Colos. ch. iv. 5. Er cogiα TELIWATEITE KLOS TOUS EEW, TOY καιρον εξαγοραζόμενοι.

known the mystery of the Gospel, for which I am an ambassador in bonds, that therein

I may speak boldly, as I ought to speak*.". Colos. ch. iv. 3,4. "Withal praying also for us that God would open unto us a door of utterance to speak the mystery of Christ, for which I am also in bonds, that I may make it manifest as I ought to speak.”

In these quotations, the phrase " as I ought to speak" (ws des μs λaλnoas), the words δει με λαλησαι), "utterance" (oyos), "mystery" (uvorngiov), (μυστηριον), "open" (avoin and ev avoia), are the same, "To make known the mystery of the Gos-pel" (vagioas to porngiov), answers to "make it manifest" (iva pavegwow auto); "for which (να φανερωσω αυτο);

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I am an ambassador in bonds" (üπeg öv πρεσ βευω εν άλσει), to "for which I am also in bonds” (δι ὁ και δεδεμαι). Ephes. ch. v. 22. "Wives, submit yourselves to your own husbands, as unto the Lord, for the husband is the head of the wife, even

* Ephes. ch. vi. 19, 20. Και ύπερ εμού, ίνα μοι δοθείη λόγος εν ανοίξει του σηματος μου εν παρρησια, γνώρισαι το μυσήριον του ευαγγελίου, υπερ ου πρεσβεύω εν άλύσει, ίνα εν αυτώ παῤῥησιασωμαι, ώς δει με λαλήσαι.

+ Colos. ch. iv. 3, 4. Προσευχόμενοι άμα και περι ήμων, ἵνα ὁ Θεος ανοιξῃ ἡμιν θυραν του λόγου, λαλήσαι το μυσήριον του Χρισου δι ̓ ὁ και δεδεμαι, ἵνα φανερώσω αυτό, ὡς δει με λαλήσαι.

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