Some Inferences to be obviously drawn from
the Account given of it.

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And with regard even to these very first. words, I cannot but just make one short obfervation for, though I have tranflated this verfe juft as we find it in our verfion; neverthelefs I muft beg leave to remark, that there 334. is, in the original, a particle è (but or and) at the very beginning of the whole defcription, to which it is almoft impoffible to annex any meaning; unless we fuppofe it to imply a strong contrast between the fate of glory in which thofe bleffed Spirits who come with their Lord fhall appear, and that outer darkness into which the unprofitable fervant is faid to be caft, in the Parable immediately preceding. It naturally leads us, therefore, to recollect thofe remarkable words of the apoftle Paul, in two of his Epiftles, relating to this fubject, before we proceed any further; and to compare them with what is here faid, and alfo with what we read in fome other parts of Scripture.

The first of thofe remarkable words are to be met with in the Epiftle to the Theffalo


1 Theff. ch. iv. ver. 13, &c.

13. Οὐ θέλομεν δὲ ὑμᾶς ἀγνοεῖν, ἀδελ


φοι, περὶ τῶν κεκοιμημένων, ἵνα μὴ λυπῆσθε,
καθὼς καὶ οἱ λοιποὶ οἱ μὴ ἔχον]ες ἐλπίδα.
Εἰ γὰρ πιςεύομεν ὅτι Ἰησᾶς ἀπέ-
θανε καὶ ἀνέση, ὕτω καὶ ὁ Θεὸς τὰς κοιμη-
θέντας, διὰ τῷ Ἰησῖ ἄξει σὺν αὐτῷ.



ις. Τῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρία, ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμε νοι εἰς τὴν παρεσίαν τ8 Κυρίε, ἐ μὴ φθάσωμεν τὲς κοιμηθέντας·

16. ὅτι αὐτὸς ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγ[έλε, καὶ ἐν σάλπιγι Θε κα]αβήσεται ἀπ ̓ ἐρανᾶ, καὶ οἱ νεκροὶ ἐν Χριςῷ ἀναςήσονται πρῶτον·

17. ἔπειτα ἡμεῖς οἱ ζῶντες, οἱ περιλεια πόμενοι, ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάνησιν τ8 Κυρίε εἰς ἀέρα, καὶ ὅτω πάν]ο]ε σὺν Κυρίῳ ἐσόμεθα.

18. Ωςε παρακαλεῖτε ἀλλήλες ἐν τοῖς 335. λόγοις τέτοις.

13. But we would not that you should be ignorant, brethren, concerning those who are

Β 2



RESTING *; to the end that you may not forrow, even as others do who have not hope. For if we believe that fefus died, and rofe again; even fo alfo them that REST* in Jefus, [or by means of Jefus,] God will bring WITH HIM.

15. For this we fay unto you, by the word of the Lord: that we [any of us] who are living, who are left furviving till the coming of the Lord, shall not be beforehand with those who are now at reft.

16. For the Lord Himself fhall defcend from heaven, with great shoutings, with the voice of an † archangel, and with the trumpet of God.

Koudoua is rather cuto dormiendi gratia,-reclino me ad capiendum fomnum, than dormio; see H. Stephens, T. II. p. 290; and therefore much rather implies reft than pofitive fleep. And this will appear ftill more ftrongly, if we recollect the paffage already cited from the LXX, (1 Kings, ch. xix. ver. 5.) where we find the LXX did not think this word alone, by itself, fufficient to express sleep. For it is faid, concerning Elijah sleeping under the tree, nai Exońên xai vavaσev, i. e. and he refled and flept; and dormio is properly Ὑπνάω, five Ὑπνέω, five Ὑπνόω. Το which, in confirmation of the tranflation here given, I may further add the ufe made, by the LXX, of the word иuáquai, Deuteronomy, ch. xxxi. ver. 16; 2 Kings, ch. iv. ver. 34; and by the apostle Paul, 1 Cor. ch. xv. ver. 18.

+ There is no article in the original.


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