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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.” ini.
Ephes. ch. iv. 22-24. “ 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' himt."
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. Atrofeofan íjas KATA TYY Tppo τεραν αναρροφην, τον παλαιον ανθρωπον τον φθειρομενον κατα τας επιθυμιας της απατης ανανεουσθαι δε τω πνευματι τε νοος υμων, και ενδυσασθαι τον καινον ανθρωπον, τον κατα Θεον κτισθεντα εν δικαιοσυνη και οσιοτητα της αληθειας.
+ Colos. ch. iii. 9, 10. AlexduoAJEVOI TOY TADQIov arbpWTON συν ταις πράξεσιν αυτου και ενδυσαμενοι τον νεον, τον ανακαινομενον εις επιγνωσιν κατ' εικόνα του κτισαντος αυτον.
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*.
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 lightf.."
Colos. ch. iii. 6—8. “ For which things' 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*."
* 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 xalos aragwros in the Ephcsians, and toy vɛoy in the Colossians; but then it is because TOV Kaivoy is used in the next word, araxauvoulevar.
+ Ephes. ch. v. 6—8. ALĄ TAUTA yag efXetas, 3:9871 TOY Θεως επι τους υιους της απειθειας. Μη ουν χινεσθε συμμετοχοι BLUTW. HTĘ Wag TOTE OXOTOS, YUy de Bwş Ev Kugwe ws TEXVQ φωτος περιπατείτε.
These yerses 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 subject, is left to the spontaneous return of such terms and phrases, as, having been used bea fore, 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 çircumspectly; not as fools, but as wise, redeeming the timet."
Colos. ch. iv. 5. “ Walk in wisdom to
* Colos, ch. iii. 6–8. Ai cũ sexT2: j oern Top 8:00 8: τους υιους της απειθειας" εν οις και υμεις περιεπατησατε ποτε, οτε εζητε εν αυτοις. Νυνι δε αποθεσθε και υμεις τα παντα.
† Ephes, ch. v. 15, 16. BAETSTE JUY TWS angibws TTESITELτειτε μη ως ασοφοι αλλ' ως σοφοι, εξαγοραζομενοι τον καιρον.
wards them that are without, redeeming the time*." · This is another example of that mixture which we remarked of sameness and variety in the language of one writer. “Redeeming the time” (excryogalouevos 50V xccrgov), is a lie teral repetition. “Walk not as fools, but as wise” (rigiratuts per als acopos, ara és oopor), answers exactly in sense, and nearly in terms, to “walk in wisdom,”. (Ev roQoç TERITATEITE). llegitureits argiews is a very different phrase, but is intended to convey precisely the same idea as TELITATEITE FROS TOUS EŽw : angows is not welt 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," KOOS TOUS Eğw. " Walk c the time,” i. e. suiting yourselves to the difficulty and ticklishness of the times in which we live, “ because the days are evil.”
Ephes. ch. vi. 19, 20. “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 cofiq maşımaTEITE TOS TOUS eğw, TCS καιρος εξαγοραζομενοι.
known the mystery of the Gospel, for which I am an ambassador in bonds, that therem. 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 speakt."
In these quotations, the phrase “ as Iought to speak” (ώς δει με λαλησαι), the words. “ utterance” (λογος), “mystery” (μυστηριων), « open” (ανοιξη and εν ανοιξει), are the same, “ To make known the mystery of the Gose pel” (γνωρισαι το μυστηριον), answers to make it manifest” (ένα φανερωσω αυτο); « for which I am an ambassador in bonds” (υπερ ου πρεσβευω εν αλυσει), to « for' which I am also in bonds” (δί ο και δεδεμαι). .
Ephes. ch. v. 22. 6 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 υπερ εμου, ίνα μοι δοθειη λογος εν ανοιξει του τοματος μου εν παρρησια, γνωρισαι το μυστήριον του ευαγγελιου, υπερ ου πρεσβευω εν αλυσει, ίνα εν αυτω παρρησιασωμαι, ως δει με λαλησαι.
+ Colos. ch. iv. 3, 4. Προσευχόμενοι αμα και περι ημων, ικα ο Θεος ανοιξη ημιν θυραν του λογου, λαλησαι το μυστηριον του Χριςου δι' ο και δεδεμαι, ίνα φανερωσω αυτο, ως δει με λαλησαι.