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Traditionally, thirteen of the New Testament’s epistles (Romans to Philemon) are listed under Paul’s name. The nineteenth century saw the rise of modern biblical studies in Germany. After years of research and analysis, scholars have eliminated six links, and attributed them to Paul’s posthumous writings, namely three “pastoral letters”, “1 Timothy”, “2 Timothy”, and “Titus” ( Possibly by a single person), together with Ephesians, Colossians, and 2 Thessalonians, collectively known as “Pseudo-Paul” or “Pseudo-Pauline”, deutero-/pseudo-Pauline, Epistles (Ellman, p. 92 fol.). The religious thought of Colossians is somewhat similar to that of Ephesians; for example, believers who are baptized into the Word can be saved from the penalty of the law (ibid., p. 113): “Since you have been baptized by baptism and was buried with [Christ], and rose again with him.” For God “caused you to be born again after him, and forgiven our many sins; and erased the statutes of our debts, and crucified what was abolished”, Col. 2:12-14. And although Paul also said “buried together” and “resurrection”, in his view, the salvation of all people still awaits the “day of the Lord” such as “the thief”, Matthew 24:43-44, 1 Thess 5:2. Therefore, “being baptized into Christ Jesus” is “baptized into his death”, but the resurrection of the dead “enters into new life”, it is impossible to be baptized only once, but must persist in the approaching kingdom of heaven, that is, man The Second Coming of the Son, Romans 6:1 below (Introduction to “Death Has Been Devoured by Victory”). Paul’s letters are mostly oral, Roman 16:22, 1 Corinthians 16:21, Gal 6:11 notes; therefore, there are not many long sentences, and the words are rough and angular, and they are not carved. This stern style, “heavy and powerful,” is the true testimony of the Gospel of the preacher, “taking the Lord as an example, regardless of many trials and tribulations, but with the joy of the Holy Spirit”, 2 Corinthians 10:10, 1 Thessalonians 1:6 . If the author of Colossians was a disciple or “co-worker” (assistant) of Paul, he must have been familiar with his teacher’s doctrines and creeds. However, he revised the salvation theory of the apostle Wing Guan, when the congregation of Christ faced the challenge of the “post-Paul” situation, and the situation was dictated by the situation – the kingdom of heaven has been postponed, and the “world to come” seems to be dragging a wooden leg. , Hebrews 6:5, 10:37. Therefore, he also became an apostle of the Lord, passing books in the name of the teacher, exhorting the believers, and leaving a brilliant thought for future generations. Apart from citing the teacher’s teachings, the unnamed apostle’s own discourses can be described as honest and sincere, and there is no lack of ingenious writing. He likes complex sentences and attaches great importance to rhetoric. It is an excellent example to write a hymn of Christ at the beginning: from the beginning to the end, there are a total of 112 words. In the original text, it is a long sentence with meandering, step-by-step response, and syllables. Visit Ephesians 1: 3-14. Of course, the Chinese syntax is different, the semantics changes with the word order, and the function of punctuation indicating pause/speaking speed is relatively detached from the grammar, so the translation is divided into short sentences and two ques, in order to recreate the charm of the hymn. 15 He is the image of the invisible God, the firstborn of all creatures; 16 For in him all things are created, whether in heaven or on earth, whether visible or not, whether in heaven, in heaven, in heaven, in heaven, in heaven, and in heaven—all creation, by for him. 17 Before all things [before there was], he was; join him, and all are one. 18 This body, the head of the congregation, is he. He was the first to be resurrected from the dead in the beginning, which made him the only leader in everything. 19 For the greatness of the fullness, he decided to dwell in it, 20 To give peace to all things, and from him to him—on earth and in heaven, through the blood of his cross to make peace. Note 1:15 Invisible God: Mosaic Tradition, Man Seeing God Must Die; Immortality Has Special Favor, Genesis 32:31, Exodus 3:6, 20:19, 33:20. The firstborn, prototokos, the most holy son, Romans 8:29. Christ/Anointed also belongs to creation, but has the exalted status of the first-born Son and is in the “image” of the Father, eikon, as the Son of Man. On this point, the author differs from the doctrinal position of the Fourth Gospel, which maintains that God and the Word are one Father and Son, John 1:1, 1:18 Notes (“In the Beginning”). 1:16 In him all things were created: the allegory of the Word, the great wisdom of the Creator, John 1:3. Heavenly Throne and Heavenly Slayer and Heavenly Power: All kinds of supernatural beings that rule the dark forces of the world, including angels, Romans 8:38, Ephesians 1:21, 6:12. From him and for him, di’ autou kai eis auton, “the firstborn” of all creation, both cause and purpose, 1 Corinthians 8:6. 1:17 Before all things [haven’t been], he is: again the Word/Great Wisdom, Proverbs 8:22 ff. See John 8:58, “Amen, Amen, I tell you, before Abraham was born, I was.” 1:18 The body is the congregation: The body of Jesus has been raised, with the congregation as its members, and the congregation with Christ as its head, 1 Corinthians 12:12-13. In the beginning, arche, associated with the words of creation, Genesis 1:1, John 1:1. Resurrection first, prototokos, same as verse 15 “firstborn”: death came to life through one man (Adam), and the dead were resurrected also through one man, as Paul says, 1 Corinthians 15:20, Rev 1:5. 1:19 Fullness: The presence of God renews all things, Ephesians 3:19. See note on John 1:16. 1:20 From him to him, di’ autou/eis auton, to Christ. This sentence is also made: through him reconciling all things to himself. By the blood of his cross, the partial manuscript repeats: by him. It means a new heaven and a new earth, made possible by the Passion and Resurrection of the Son of Man. This article is collected in Feng Xiang’s “Sacred Poems”, with a bibliography.
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