The Epistle to the Colossians is a book of the New Testament of the Bible.该书信向歌罗西书是一本新约圣经的圣经。 Scholars are divided on whether it was written by Saint Paul during one of his imprisonments after AD 60 or by a later follower of Paul who further developed some of his ideas. The author confronts a type of Gnosticism that taught that angelic powers rule the cosmos and that various ascetic and ritual practices are required of Christians. Against these teachings, the epistle shows that since Christ is ruler of the whole cosmos and has saved believers, neither fear nor extreme practices are appropriate. Colossians has many passages in common with the Epistle to the Ephesians, especially the passages that describe the church as a body, with Christ as its head.学者们意见分歧，究竟是写的圣保罗期间，他的一个监禁后，广告在60岁或由后来的信徒保罗谁进一步发展，他的一些想法。 作者面临的一类诺斯底主义认为，教导天使的权力统治宇宙和各种苦行和宗教仪式的做法是要求基督徒。针对这些教诲，书信表明，由于基督是统治者，整个宇宙，并已保存的信徒， 也没有恐惧，也不极端的做法是恰当的。歌罗西书有许多共同的通道，在与书信，以该以弗所书，尤其是通道，说明教会作为一个机构，与基督作为其头部。
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参考书目
A Patzia,
Colossians, Philemon, Ephesians (1984). 1 patzia ，歌罗西书，利蒙，以弗所书（ 1984年）
。
The Epistle to the Colossians was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of AD 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians.该书信向歌罗西书的作者保罗在罗马期间，他的第一监禁有（行为28:16 ， 30 ） ，可能是在春天的广告57条，或者，如有些人认为， 62 ，和后不久，他已致函给他的书信该以弗所书。 Like some of his other epistles (eg, those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Col. 1:4-8).像他的一些其他书信（例如，那些以科林斯） ，这似乎已在书面的后果的资料，已在某种程度上被转达给他的国家内部的教会有（上校1:4-8 ） 。 Its object was to counteract false teaching.其目的是为了抵制虚假教学。 A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits.有很大一部分是针对某些speculatists谁企图结合起来的理论，东方神秘主义和禁欲主义与基督教，从而有前途的弟子享受更高的精神生活和更深刻的理念融入世界的精神。 Paul argues against such teaching, showing that in Christ Jesus they had all things.保罗认为，对这样的教学，显示出在基督耶稣里，他们所有的东西。 He sets forth the majesty of his redemption.他阐述了英国，他赎回。
The mention of the "new moon" and "sabbath days" (2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.提及“新月亮”和“安息日天” （ 2时16分）也显示，有犹太化的教师在这里谁要求提请远离门徒从简单的福音。 Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.最喜欢保罗的书信，这包括两部分，理论和实际的。 (1.) The doctrinal part comprises the first two chapters. （ 1 ）理论的一部分，包括前两章。 His main theme is developed in chapter 2.他的主要的主题是发展，在第2章。 He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers.他警告说，他们对正在草拟中远离他的人花了所有fulness的神的源头，谁是元首的所有权力的精神。 Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?基督是元首的尸体，他们的成员;如果他们真正的联合国，他有什么需要他们更多吗？ (2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. （ 2 ）实际部分的书信（ 3-4 ）执行的各项职责，自然流畅，从理论的阐述。 They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14).他们告诫想到的事情，是上述（ 3:1-4 ） ， mortify每一个邪恶的原则，其性质，并提上了新好男人（ 3:5-14 ） 。
Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character.许多特殊的职责，基督徒生活，也坚持作为装修的证据，基督教的性质。 Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). tychicus是旗手的信，他还向以弗所书，并利蒙，他会告诉他们国家的使徒（ 4:7-9 ） 。 After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea.经过友好的问候（ 10月14日） ，他的出价，他们交汇处这封信与他送往邻近的教堂老底嘉。 He then closes this brief but striking epistle with his usual autograph salutation.他然后关闭这简短，但引人注目的书信与他一贯的签名称呼。 There is a remarkable resemblance between this epistle and that to the Ephesians (qv).有是一个了不起的相似性，这之间的书信和向以弗所书（请参阅） 。 The genuineness of this epistle has not been called in question.真实性，这书信没有所谓的问题。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
One of the four Captivity Epistles written by St. Paul during his first imprisonment in Rome -- the other three being Ephesians, Philemon and Philippians.其中的4圈养的书信写的圣保禄期间，他的第一监禁在罗马-其他三个被以弗所书，利蒙和p hilippians。 That they were written in prison is stated in the Epistles themselves.他们在狱中的书面说明，在书信自己。 The writer mentions his "chain" and his "bonds" (Ephesians 6:20, Colossians 4:3; 4:18; Philippians 1:7, 13, 17); he names his fellow prisoners (Colossians 4:10; Philemon 23) he calls himself a prisoner (Ephesians 3:1; 4:1; Philemon 9): "Paul an old man, and now a prisoner".作者提到他的“锁链”和他的“债券” （以弗所书6时20分，歌罗西书4时03分; 4时18分; philippians 1点07 ， 13 ， 17 ） ;他的名字他的同胞囚犯（歌罗西书4:10 ;利蒙23 ） ，他自称是一名囚犯（以弗所书3:1 ; 4:1 ;利蒙9 ） ： “保罗一岁的男子，和现在的囚犯” 。 It was supposed by some that these letters were written during the two years' captivity at Cæsarea; but it is now generally acknowledged (by all who admit their authenticity) that they were written during the years immediately following in Rome, during the time that "Paul was suffered to dwell by himself, with a soldier that kept him . . . And he remained two whole years in his own hired lodging; and he received all that came in to him" (Acts 28:16-30).这是假定一些人认为，这些信件写的两年期间， '圈养在cæsarea ;但现在普遍承认， （所有谁承认其真实性） ，他们的书面期间，年后立即在罗马，在时间“保罗遭受谈论自己，与一名士兵说，把他… 。和他仍对整个2年在他自己雇用的住宿;和他所收到的所有来到在他的“ （使徒行28:16-30 ） 。 As St. Paul had appealed to the emperor, he was handed over, to await his trial, to the prefect of the Prætorian Guard, who was at that time probably the famous Burrhus, the friend of Seneca.正如圣保禄呼吁皇帝，他被移交，等待他的审判，以长官的prætorian后卫，谁在这个时间大概是著名的burrhus ，朋友塞涅卡。 He allowed the Apostle to live near the imperial palace in what was known as custodia militaris, his right wrist being connected day and night, by means of a chain, to the left arm of a soldier, who was relieved at regular intervals (Conybeare, Howson, Lewin).他允许使徒居住附近的皇宫在什么被称为custodia militaris ，他的右手腕被连一天一夜，透过一个链，到左手臂的一名士兵，谁被解除定期（科尼比尔， howson ，卢因） 。 It was in such circumstances that these Epistles were written, some time between AD 61 and 63.这是在这种情况下，这些书信写的，一段时间之间的广告61和63 。 It cannot be objected that there is no mention in them of the earthquake spoken of by Tacitus and Eusebius as having destroyed Laodicea; for there is no evidence that its effects reached Coloss Colossæ,aelig;, and Eusebius fixes the date later than these letters.不能反对是有没有提到在他们的地震发言，由塔西和尤西比乌斯具有摧毁老底嘉;目前并没有证据显示其影响达成coloss colossæ ，的鬣狗; ，和尤西比乌斯修正日期不迟于这些信件。
Colossians, Ephesians, and Philemon were written and dispatched at one and the same time, while Philippians was composed at a somewhat different period of the captivity.歌罗西书，以弗所书，和利蒙写，并派出在同一个时间，而philippians组成一个有点不同时期的囚禁。 The first three are an very closely connected.头三个是一个非常密切的关连。 Tychicus is the messenger in Eph., vi, 21 and Coloss., iv, 7, 8, 9. tychicus是信使在以弗所书，六，日， 21日和coloss 。 ，四， 7 ， 8 ， 9 。 In the latter he is accompanied by Onesimus, in whose favour the Epistle to Philemon was written.在后者，他是伴随着onesimus ，在其赞成的书信，以利蒙写。 In both Colossians and Philemon greetings are sent from Aristarchus, Mark, Epaphras, Luke, and Demas and there is the closest literary affinity between Ephesians and Colossians (see AUTHENTICITY OF THE EPISTLE below).在这两个歌罗西书和利蒙的问候派出阿里斯，马克， epaphras ，卢克，和demas ，并有最密切的亲和文学之间的以弗所书和歌罗西书（见真实性的书信下文） 。
READERS ADDRESSED读者讨论
Three cities are mentioned in Colossians, Coloss Colossæ aelig; (i, 2), Laodicea, and Hierapolis (iv, 13.) These were situated about 120 miles east from Ephesus in Phrygia, in Western Asia Minor, Colossæ and Laodicea being on the banks of the Lycus, a tributary of the Mæander.这三个城市中提到的歌罗西书， coloss colossæ的鬣狗; （一，二） ，老底嘉， hierapolis （四， 13 。 ） ，这些位于约120英里以东从以弗所在phrygia ，在西部小亚细亚， colossæ和老底嘉正在对银行的lycus ，一条支流的mæander 。 All three were within two or three hours' walk from one another.所有3人在两或三个小时，步行1 。 Sir William Ramsay has shown that these towns lay altogether outside the routes followed by St. Paul in his missionary journeys; and it is inferred from Coloss., i, 4, 6, 7, 8 and ii, 1, that they were never visited by the Apostle himself.主席先生威廉拉姆齐表明，这些城镇奠定共有以外的路线，其次是圣保禄在他的传教行程;这是推断，从coloss 。 ，我， 4 ， 6 ， 7 ，第8和第II ， 1 ，他们没有去过由使徒自己。 The great majority of the Colossian Christians appear to have been Gentile converts of Greek and Phrygian extraction (i, 26, 27; ii, 13), though it is probable that there was a small proportion of Jews living amongst them, as it is known that there were many scattered over the surrounding districts (Josephus, Ant., XII, iii, 4, and Lightfoot).绝大部份的colossian基督徒似乎已经詹蒂莱转换希腊和phrygian提取（我， 26 ， 27 ;二， 13 ） ，虽然它可能有一个小的比例，犹太人的生活当中，因为它是已知的有许多分散在周边地区（约瑟夫，蚂蚁，十二，三，四， lightfoot ） 。
WHY WRITTEN为什么书面
Colossians was written as a warning against certain false teachers, about whom St. Paul had probably heard from Epaphras, his "fellow-prisoner" and the founder of the Church of the Colossians.歌罗西书是书面警告，作为一个对某些虚假的教师，其中约圣保禄，大概是听到从epaphras ，他的“同胞囚犯”和创始人之一，教会的歌罗西书。 The most diverse opinions have been held regarding these seducers.最不同的意见已举行了有关这些seducers 。 They were called philosophers by Tertullian, Epicureans by St. Clement of Alexandria, Jews by Eichhorn, heathen followers of Pythagoras by Grotius.它们被称为哲学家由良， epicureans圣克莱门特在亚历山大，犹太人由艾希霍恩， heathen的追随者毕达哥拉斯由格劳秀斯。 They have also been called Chaldean magicians, Judaizing Christians, Essenes, Ebionites, Cabbalists, Gnostics, or varying combinations of all these (see Jacquier, Histoire, I, 316; Cornely, Introduction, III, 514).他们也被称为chaldean魔术师，犹太化的基督徒， essenes ， ebionites ， cabbalists ， gnostics ，或不同的组合所有这些（见雅基耶，历史学，我， 316 ; cornely ，引进，三， 514 ） 。 The main outlines of their errors are, however, stated with sufficient clearness in the Epistle, which contains a two fold refutation of them: first, by a direct statement of the true doctrine on Christ, by which the very foundations of their erroneous teaching are shown to be baseless; and secondly, by a direct polemic in which is laid bare the hollowness of what they put forth under the specious name of "philosophy".主要概述了他们的错误，但是，说明有足够的晴空，在书信，其中载有2倍，驳斥他们：第一，直接的声明的真实学说的基督，其中很基础的错误教学证明是没有根据的;第二，由直接论战中，是暴露的空虚是什么，他们提出了根据一些似是而非的名称“哲学” 。 Here, philosophy in general is not condemned, but only the philosophy of those false teachers (Hort, Jud. Chr., 118).在这里，哲学的一般是不会谴责，但只有哲学，那些虚假的教师（ hort ， jud 。高频， 118 ） 。 This was not "according to Christ", but according to the "tradition of men", and was in keeping only with the very alphabet of worldly speculation (kata ta stoicheia tou kosmou -- see Galatians 4:3).这是不是“根据基督” ，但根据“传统男人” ，并在只保留与非常字母A到Z的世俗的投机活动（电讯局长stoicheia字头kosmou -见加拉太书4 :3） 。 Josephus and Philo apply the word "philosophy" to Jewish teaching, and there can be no doubt that it was applied so in Coloss., ii; some of its details are given in 16-23: (1) The false teachers wished to introduce the observance of Sabbaths, new moons, and other such days.约瑟夫和斐洛应用Word “哲学”犹太教学，并有可毫无疑问，这是适用，所以在coloss 。第一，第二;它的一些细节，给出了在16日至23日： （ 1 ）虚假的教师希望引进遵守安息日，新的卫星，以及其他如天。 (2) They forbade the eating and drinking and even the very tasting and touching of certain things. （ 2 ）他们禁止大吃大喝，甚至非常品尝和触摸某些东西。 (3) Under the false pretence of humility they inculcated the worship (threskeia) of angels, whom they regarded as equal or superior to Christ. （ 3 ）根据虚假的幌子，谦卑，他们灌输崇拜（ threskeia ）天使，他们被视为等于或优于基督。 The best modern commentators, Catholic and non-Catholic agree with St. Jerome that all these errors were of Jewish origin.最好的现代评论家，天主教和非天主教同意与圣杰罗姆，所有这些错误的犹太原产地。 The Essenes held the most exaggerated ideas on Sabbath observance and external purism, and they appear to have employed the names of the angels for magical purposes (Bel. Jud. II, vii, 2-13, Lightfoot, Col. and Dissertations).该essenes举行的最夸张的想法对安息日的遵守和外部纯粹，他们似乎已聘用的姓名，天使为神奇的目的（ bel. jud 。二，七， 2月13日， lightfoot ，上校和论文） 。 Many scholars are of opinion that the "elements of this world" (stoicheia tou kosmou) mean elemental spirits; as, at that time, many Jews held that all material things had special angels.许多学者都认为， “分子这个世界” （ stoicheia头kosmou ）是指元素的精神;作为，在当时，许多犹太人认为，所有的物质的东西有特殊的天使。 In the Book of Henoch and the Book of Jubilees we read of angels of the stars, seasons months, days of the year, heat, cold, frost, hail, winds, clouds etc. Abbott (Eph. and Coloss., p. 248) says that "the term properly used of the elements ruled by these spirits might readily be applied to the spirits themselves, especially as there was no other convenient term".在这本书中的过敏性和这本书的jubilees我们读到天使的星级，季节个月，今年的天，热，冷，霜冻，冰雹，大风，云等雅培（以弗所书和coloss 。页248 ）说， “长远的妥善运用各项内容的裁定，由这些精神，可能随时被应用到自己的精神，特别是由于没有其他方便的任期” 。 At any rate angels play an important part in most of early apocryphal books of the Jews, eg in the two books just mentioned, the Book of the Secrets of Henoch, the Testament of the Twelve Patriarchs, etc.在任何利率天使发挥的重要组成部分，在最早期猜测书籍的犹太人，例如在两本书，刚才提到，这本书的机密，过敏性，证明了该12 patriarchs等。
It may be noted in passing, that the words of the Epistle against the superstitious worship of angels cannot be taken as condemning the Catholic invocation of angels.可以指出，在通过，即字的书信反对迷信崇拜天使，不能作为谴责天主教援引天使。 Dr. TK Abbott, a candid non-Catholic scholar, has a very pertinent passage which bears on this point (Eph. and Coloss. p. 268): "Zonaras . . . says there was an ancient heresy of some who said that we should not call on Christ for help or access to God, but on the angels. . . . This latter view, however, would place Christ high above the angels, and therefore cannot have been that of Colossians, who required to be taught the superiority of Christ."博士传统知识雅培，坦诚的非天主教的学者，有一个非常中肯的通过，其中熊在这一点上（以弗所书和coloss 。页268 ）说： “ zonaras 。 。 。说，有一个古老的异端一些谁说过，我们不应该要求对基督的帮助或者获取上帝，但对天使。 。这后一种观点，但是，将基督的地方，高高在上的天使，因此不能被认为歌罗西书，谁须教导的优越性基督“ 。 The objection sometimes brought from a passage of Theodoret on the Council of Laodicea, is clearly and completely refuted by Estius (Comm. in Coloss., II, 18).反对，有时带来的从通过theodoret对安理会的老底嘉，显然是完全反驳estius （ comm.在coloss 。第一，二， 18 ） 。 Another difficulty may be mentioned in connection with this portion of the Epistle.另一个困难是可能会提到，在这方面部分的书信。 The statement that the vain philosophy was in accordance with "the tradition of men" is not any disparagement of Apostolic traditions, of which St. Paul himself speaks as follows: "Therefore brethren, stand fast; and hold the traditions which you have learned, whether by word or by our Epistle" (2 Thessalonians 2:14).该声明中指出，哲学是徒劳的，在依照“传统男人”是没有任何诋毁的使徒传统，其中圣保禄自己的发言如下： “所以弟兄们，快速的立场;举行的传统，你的教训，无论是Word或由我们的书信“ （ 2帖撒罗尼迦2时14分） 。 "Now I praise you, brethren that in all things you are mindful of me: and keep my ordinances as I have delivered them to you" (1 Corinthians 11:2. -- See also 2 Thessalonians 3:6; 1 Corinthians 7:17; 11:23; 14:33; 2 Corinthians 1:18; Galatians 1:8; Colossians 2:6, 7; 2 Timothy 1:13, 14; 2:2; 3:14; 2 John 1:12; 3 John 13). “现在我要称谢你，兄弟，在所有的东西，你是我铭记：保持我的条例，正如我刚才发表了他们给你” （ 1哥林多前书11时02分。 -也见2帖撒罗尼迦3时0 6分;哥林多前书7 ： 17 ; 11时23分; 14时33分;二月哥林多前书1:18 ;加拉太1时08分;歌罗西书2时06分， 7月2提摩太1时13分，第14条; 2时02分; 3:14 ; 2 ，约翰1时12分;约翰三13 ） 。 Finally, the very last verse, dealing with the errors (ii, 23) is considered one of the most difficult passages in the whole of the Scriptures.最后，非常去年韵文，处理错误（二， 23 ）被认为是其中一个最困难的通道，在整个圣经。 "Which things have indeed a shew of wisdom in superstition and humility, and not sparing the body; not in any honour to the filling of the flesh." “事情的确是一个shew的智慧，在迷信和谦卑，而不是不遗余力身体;并非在任何荣誉，以填补，肉中刺” 。 The last words of this verse have given rise to a multitude of the most conflicting interpretations.最后的话，这首诗已引起了众多的最矛盾的解释。 They have been taken as a condemnation of bodily mortification, and as an exhortation to it.他们已采取了作为一个谴责的身体mortification ，和作为一个告诫。 Modern commentators devote much space to an enumeration of the many opinions and to an exhaustive study of these words without any satisfactory result.现代评论家投入大的空间，以列举的许多意见和详尽的研究，这些话没有任何令人满意的结果。 There can be little doubt that the opinion of Hort, Haupt, and Peake (Exp. Greek Test., 535) is the right one, viz.可以毫无疑问的意见， hort ，豪普特，和皮克（预期值希腊的考验。 ， 535 ）是正确的，即。 that the correct reading of this verse became irrevocably lost, in transcription, in very early times.有正确的读这首诗成为不可逆转的损失，在转录，在很早就倍。
CONTENTS内容
First Part (1-2)第一部分（ 1-2 ）
The Epistle consists of two parts the first two chapters being dogmatico-polemical and the last two practical or moral.该书信由两部份组成的前两章被dogmatico - polemical和过去两年的实际或道德。 In the first part the writer shows the absurdity of the errors by a direct statement of the supereminent dignity of Christ, by Whose blood we have the redemption of sins.在第一部分，作者表明，荒谬的错误，直接的声明，该supereminent尊严的基督，其血液中，我们有赎回的罪孽。 He is the perfect image of the invisible God, begotten before all creatures.他是一个完美的形象，无形的上帝， begotten之前，所有的动物。 By Him and for Him were created all things in heaven and on earth, visible and invisible, spiritual as well as material, and by Him are all things upheld.由他和为他创造了所有的东西，在天堂和在地球上，有形及无形，精神，以及为材料，和由他都坚持的东西。 He is the Head of the Church and He has reconciled all things through the blood of His cross, and the Colossians "also he hath reconciled . . . through death".他是一家之主教会和他和解的一切事物通过的血液他的十字架，和歌罗西书“也祂所调和。 。 。透过死亡” 。 St. Paul, as the Apostle of the Gentiles and a prisoner for their sakes, exhorts them to hold fast to Christ in Whom the plenitude of the Godhead dwells, and not to allow themselves under the plausible name of philosophy, to be re-enslaved by Jewish traditions based on the Law of Moses, which was but the shadow of which Christ was the reality and which was abrogated by His coming.圣保禄，正如使徒的外邦人和一名囚犯，为他们的sakes ，敦促他们坚守在基督的人plenitude的神的源头驻留，而不是让自己下，合理的名称，哲学，须重新奴役犹太传统的基础上，法，郑慕智，这是不过的阴影，基督是现实，哪些是废止他的未来。 They are not to listen to vain and rudimentary speculations of the false teachers, nor are they to suffer themselves to be deluded by a specious plea of humility to put angels or demons on a level with Christ, the creator of all, the master of angels, and conqueror of demons.他们不听，妄图和最起码的揣测，有关虚假教师，也不是受苦自己被迷惑住了一个似是而非的认罪谦卑的向天使或魔鬼在一个水平与基督的创作者所有，主天使，征服者，魔鬼。
Second Part (3-4)第二部分（ 3-4 ）
In this portion of the Epistle St. Paul draws some practical lessons from the foregoing teaching.在这部分的书信圣保禄提请一些实际的教训，从前述的教学。 He appeals to them that as they are risen with Christ they should mind the things that are above; put off the old man and put on the new.他呼吁他们，因为他们增加了与基督同他们应该记住的东西，是以上;推迟岁男子，并提上了新的。 In Christ there is to be neither Gentile nor Jew, barbarian nor Scythian, bond nor free.在基督里有，是既不詹蒂莱也犹太人，野人也scythian ，债券，也没有免费的。 The duties of wives and husbands, children and servants are next given.的职责，妻子和丈夫，子女和公务员是在明年。 He recommends constant prayer and thanksgiving, and tells them to walk with wisdom towards them that are without, letting their speech be always in grace seasoned with salt, that they may know how to answer every man.他建议，不断祈祷和感恩，并告诉他们，步行与智慧，对他们都没有，让他们的讲话，始终在宽限期，经验丰富的盐，他们知道该怎样回答每一个男人。 After the final greeting the Apostle ends with: "The salutation of Paul with my own hand. Be mindful of my bands. Grace be with you. Amen".之后，最后迎来了使徒结束： “称呼的保罗与我自己的手。注意到我的乐队。恩典与你。阿民” 。
AUTHENTICITY OF THE EPISTLE真实性的书信
External Evidence外部证据
The external evidence for the Epistle is so strong that even Davidson has gone to the extent of saying that "it was unanimously attested in ancient times".外部证据，为书信是如此强大，即使戴维森去的程度，他说： “这是一致核签在远古时代” 。 Considering its brevity, controversial character, and the local and ephemeral nature of the errors dealt with, it is surprising how frequently it was used by early writers.考虑到其简洁，具争议性的性格，和当地的和短暂的性质的错误处理，这是不足为奇的频率如何，它是用于早期作家。 There are traces of it in some of the Apostolic Fathers and it was known to the writer of the Epistle of Barnabas, to St. Polycarp, and Theophilus of Antioch.有它的痕迹，在一些使徒的父亲，这是众所周知的作家的书信巴拿巴，圣polycarp ，西奥菲勒斯安提。 It was quoted by Justin Martyr, Irenæus, Tertullian, Clement of Alexandria, etc. From the Muratorian Fragment and early versions it is evident that it was contained in the very first collections of St. Paul's Epistles.据引述由Justin烈士， irenæus ，良，克莱门特在亚历山大等从穆拉多利残卷片段和早期版本，这是显而易见的，这是载于非常第一的收藏品圣保禄的书信。 It was used as Scripture early in the second century, by Marcion, the Valentinians, and by other heretics mentioned in the "Philosophoumena"; and they would not have accepted it had it originated among their opponents after they broke away from the Church.它被用来作为圣经早在第二世纪，由马西，华伦提努，和其他异教徒提到，在“ philosophoumena ” ;他们不会接受它已它源于他们的对手后，他们脱离教会。
Internal Evidence内部证据
The Epistle claims to have been written by St. Paul, and the internal evidence shows close connection with Philippians (von Soden) and Philemon, which are admitted to be genuine letters of St. Paul.该书信声称已被写入由圣保禄，和内部的证据表明，紧密结合philippians （冯soden ）和利蒙，这是承认，要真正的信圣保禄。 Renan concedes that it presents several traits which are opposed to the hypothesis of its being a forgery, and of this number is its connection with the Epistle to Philemon.任南承认，它提出了几个性状，这是反对的假说其作为一个伪造，和这个号码是其涉嫌与书信，以利蒙。 It has to be noted, too, that the moral portion of the Epistle, consisting of the last two chapters has the closest affinity with similar portions of other Epistles, while the whole admirably fits in with the known details of St. Paul's life, and throws considerable light upon them.它必须指出，太，即道德部分的书信，构成的最后两章已最接近的亲和与类似的其他部分书信，而整个钦佩适合在与已知的细节圣保禄的生活，和经过相当轻后他们。
OBJECTIONS反对
As the historical evidence is much stronger than that for the majority of classical writings, it may be asked why its genuineness was ever called in question.作为历史的证据是更强大的比对大多数的古典著作，它可能会问，为什么对其真实性是以往任何时候都在所谓的问题。 It was never doubted until 1838, when Meyerhoff, followed by others, began to raise objections against it.这是从来没有怀疑，直到1838年，当meyerhoff ，其次是其他人，开始提出异议，反对。 It will be convenient to deal with these objections under the following four heads: (1) Style; (2) Christology; (3) Errors dealt with; and (4) Similarity to Ephesians.它可以方便处理这些反对下，以下四个首长： （ 1 ）作风; （ 2 ） christology ; （ 3 ）错误处理;及（ 4 ）相似以弗所书。
(1) Style （ 1 ）风格
(a) In general, on comparing the Epistle with Corinthians, Romans, and Galatians, it will be seen that the style, especially in the earlier part, is heavy and complicated. （一）一般来说，对比较书信与哥林多前书，罗马，和加拉太书，这将是可见的作风，特别是在较早前的一部分，是沉重和复杂性。 It contains no sudden questions, no crushing dilemmas, no vehement outbursts of sweeping Pauline eloquence.它包含任何突发问题，没有破碎的困境，没有强烈的爆发席卷宝莲，雄辩滔滔。 Some of the sentences are long and involved, and though the whole is set forth in a lofty and noble strain, the presentment is uniform and not quite in the manner, say, of Galatians.一些有关刑罚的是长期的和参与，虽然整个是提出在一个崇高的应变，出示是一致的，而不是在相当的方式，也就是说，加拉太。 Hence it is objected that it could not have been written by St. Paul.因此，这是反对的，它不能被写入由圣保禄。 But all this can be very naturally explained when it is borne in mind that the Epistle was written after several years of monotonous confinement, when Christianity had taken firm root, when the old type of Judaizer had become extinct and St. Paul's position securely established.但是，这一切都可以很自然的解释，当它紧记的说，写书信，经过几年的单调，隔离，当基督教采取了坚定的根源，当旧型的judaizer已成为灭绝和圣保禄的立场，牢固确立。 His advancing years also should be taken into account.他与时俱进年，也应该予以考虑。 It is unfair, moreover, to compare this Epistle, or but parts of it, with only certain portions of one or two of the earlier ones.这是不公平的，此外，比较这书信，或部分，但它，只有某些部分的一或两个较早的。 There are long and involved sentences scattered throughout Romans, I and II Corinthians, and Galatians, and the generally admitted Epistle to the Philippians.有长期和所涉及的服刑遍布罗马，我和哥林多前书，加拉太书，以及普遍承认的书信向philippians 。 It has also to be observed that many of the old Pauline expressions and methods of reasoning are most naturally and inextricably interwoven with the very tissue and substance of the Epistle.它也必须指出，许多旧宝莲，表现形式和方法的推理是最自然和不可分割的相互交织，非常组织和实质内容的书信。 Ample proofs for all these statements and others throughout this article, are given in works mentioned in the bibliography.充分证明，所有这些报表和其他在整个此文章，给出了在工程中提到的书目。 Dr. Sanday has voiced the opinion of fair-minded critics when he says that nobody can view the Epistle as a whole, without being impressed by its unbreakable unify and genuine Pauline character.博士sanday已表示的意见，公平的态度，批评时，他说，没有人可以查看书信作为一个整体，没有留下深刻的印象，其牢不可破的统一和真正的宝莲性格。
(b) Many of St. Paul's favourite expressions are wanting. （二）许多圣保禄最喜爱的表达是希望。 From eight to a dozen words not unfrequently used by him in earlier writings are absent from this short Epistle and about a dozen connecting particles, which he employs elsewhere, are also missing.从八至十的话不unfrequently用他在较早的著作是缺席这短短的书信和大约12名连接的粒子，这是他雇用了其他地方，也下落不明。 One or two instances will show how such objections may readily be solved, with the aid of a concordance.一个或两个实例表明，如何将这些异议，可随时得到解决，借助一个语词。 The words dikaios, soteria and soteria are not found in the Epistle.话迪凯奥， soteria和soteria都没有发现，在书信。 Therefore, etc. -- But dikaios is wanting both in I Cor.因此，等-但迪凯奥是希望双方在I肺心病。 and I Thess.; nomos is not contained either in I Cor.我thess 。 ; nomos是不包含任一在I肺心病。 or Gal.; nomos is not found at all in I Thess.或半乳糖。 ; nomos是没有发现在所有在I thess 。 or II Cor.或二，肺心病。 In the same way (with regard to connecting particles) ara, which is not in this Epistle, is not found either in Philipp.在同样的方式（关于连接粒子） ，阿糖胞苷，这是不是在这书信，是没有发现无论是在菲利普。 or the first hundred verses of I Cor., a space much longer than the whole of the Epistle; ara oun, which is frequent in Romans, is not met with in I and II Cor.或第一届百诗的I肺心病，一个空间远远超过整个的书信;阿糖胞苷oun ，这是经常在罗马，是不符合与在I和II肺心病。 and only once in Gal.只有一次在GAL的。 (See the details of the argument in Abbott and Jacquier.) （见详细的论据， Abbott和雅基耶） 。
(c) It is objected that the Epistle contains many strange words, nowhere else used by St. Paul. （三） ，这是反对该书信包含了许多奇怪的话，无处可使用的圣保禄。 That, however, is precisely what we should expect in an Epistle of St. Paul. ，然而，这正是我们应该期望在一书信的圣保禄。 Every Epistle written by him contains many words employed by him nowhere else.每书信的书面他包含了很多的话，他所聘用的独一无二的。 Alford gives a list of thirty-two apax legomena in this Epistle, and of these eighteen occur in the second chapter, where the errors are dealt with.奥尔福德给出了名单32 apax legomena在这书信，和这些18发生在第二章，那里的错误处理。 The same thing occurs in the earlier Epistles, where the Apostle is speaking of new subjects or peculiar errors, and there apax legomena most abound.同样的事情发生在较早的书信，使徒是在谈到新的课题，或奇特的错误，并有apax legomena最比比皆是。 This Epistle does not show more than the ordinary proportion of new words and in this respect compares favourably with the genuine II Cor.这书信不显示较普通的比例，新词和在这方面相比，毫不逊色，与真正的二，肺心病。 Furthermore, the compound words found in the Epistle have their analogues in similar passages of the authentic Epistle to the Romans.此外，复合词的发现，在书信有其类似物在类似的通道的真确的书信向罗马。 It would be most absurd to bind down to a narrow and set vocabulary a writer of such intellectual vigour and literary versatility as St. Paul.这将是最荒谬的约束下降至一个狭窄的一套词汇和作家这样的智慧的活力和文学的多功能性作为圣保禄。 The vocabulary of all writers changes with time, place, and subject-matter.词汇的所有作家，随时间变化，地点和主题事项。 Salmon, Mahaffy, and others have pointed out that similar changes of vocabulary occur in the writings of Xenophon, who was a traveller like St. Paul.鲑鱼， mahaffy ，和其他人都指出，类似的变化，词汇都发生在色诺芬的著作，谁是旅客一样，圣保禄。 Compare the earlier and later letters of Lord Acton (edited by Abbot Gasquet) or of Cardinal Newman.比较早，后来信勋爵的阿克顿（编辑住持赛）或主教的纽曼。
(2) Chrisiology （ 2 ） chrisiology
It has objected that the exalted idea of Christ presented in the Epistle could not have been written by St. Paul.它反对说，崇高的思想，基督的介绍，在书信不能被写入由圣保禄。 In answer to this it will be sufficient to quote the following passage from the genuine Epistle to the Philippians: "Who [Christ Jesus] being in the form of God, thought it not robbery to be equal with God: but emptied himself, taking the form of a servant" (2:6, 7, etc. See Romans 1:3-4; Greek text, 8:3; 1 Corinthians 7:6; 2 Corinthians 8:9; Galatians 4:6, etc.).在回答这个，它会有足够引述以下通过从真正的书信向philippians ： “谁[基督耶稣]正处于形式的上帝，认为这不是抢劫，以平等与上帝：但掏空自己，以形式的公仆“ （ 2时06分， 7 ，等看到罗马1:3-4 ;希腊文字， 8时03分;哥林多前书7时06分;二月哥林多前书8时09分;加拉太4时06分，等等） 。 That the Christology of the Epistle does not differ in any essential point from that of St. Paul's other Epistles is seen from an impartial study of these latter.该christology的书信并没有不同，在任何重要的一点从圣保罗的其他书信被认为是由一个公正的研究，这些后者。 The subject has been scientifically worked out by Père Rose (Rev. bibl. 1903), M. Lépin (Jésus Messie, 341), Sanday (Criticism of the Fourth Gospel, lect. vii, Oxford, 1905), Knowling (The Testimony of St. Paul to Christ, London, 1905), Lacey (The Historic Christ, London 1905), etc. Nor can the words (i, 24): I .此事已被科学工作，由père上升（启示录bibl 。 1903 ） ，米lépin （ jésus messie ， 341 ） ， sanday （批评第四福音， lect 。七，牛津， 1905 ） ，诺灵（的证词圣保禄基督，伦敦， 1905年） ，莱西（历史性的基督，伦敦1905年）等，也不可以的话（我24 ） ：我。 . 。 . 。 "fill up those things that are wanting of the sufferings of Christ in my flesh, for his body, which is the church", present any difficulty when it is remembered that he had just said that Christ had reconciled all through the blood of His cross, and that the correct meaning of antanaplero ta hysteremata ton thlipseon tou Christou en te sarki mou hyper tou somatos autou, ho estin he ekklesia is: "I am filling up those Christian sufferings that remain for me to endure for the sake of the Church of Christ", etc. Compare II Cor., i, 5, "For as the sufferings of Christ abound in us" (ta pathemata tou Christou). “填补这些事情是想的痛苦，基督在我的肉体，他的身体，这是教会” ，目前的任何困难，当它被记得，他刚说，基督调和所有通过的鲜血，他的十字架，并认为正确的含义antanaplero电讯管理局局长hysteremata吨thlipseon头christou恩特sarki谅解备忘录超头somatos autou ，何estin他ekklesia是： “我是填补那些基督教遭受的苦难，我仍然要忍受为教会基督受难记“等比较，二，肺心病。 ，我， 5 ， ”作为基督的苦难比比皆是，在我们的“局长（电讯局长pathemata头christou ） 。
(3) Errors dealt with （ 3 ）错误处理
The objection under this heading need not detain us long.反对本标题下，无须扣留我们长。 Some years ago it was frequently asserted that the errors combated in this Epistle were Gnostic errors of the second century, and that the Epistle was therefore written many years after St. Paul's death.一些年前，这是经常宣称的错误打击在这方面的书信被gnostic误差的第二个世纪，并认为书信，因此，书面多年后，圣保禄的死因。 But this opinion is now considered, even by the most advanced critics, as exploded and antiquated.但这种看法是现在考虑的，即使最先进的批评，因为爆炸和过时。 Nobody can read the writings of these Gnostics without becoming convinced that terms employed by them were used in a quite different sense from that attached to them in the Epistle.没有人能读的著作，这些gnostics没有成为深信条款受聘，他们所使用的相当不同的意识，从重视他们，在书信。 Baur himself appears to have had considerable misgivings on the point.鲍尔本人似乎已经有相当的疑虑，关于这点。 The errors of Judaic Gnosticism, condemned in the Epistle, were quite embryonic when compared with the full-blown Greek Gnosticism of the second century (see Lightfoot, Coloss., etc.).错误的犹太诺斯底主义，谴责，在书信，有相当胚胎时相比，与全面吹希腊诺斯底主义的第二个世纪（见lightfoot ， coloss 。等） 。
(4) Similarity to Ephesians （ 4 ）相似以弗所书
The principal objection to the Epistle is its great similarity to Ephesians.主要反对以书信是其强大的相似性，以以弗所书。 Davidson stated that out of 155 verses in the latter Epistle 78 were identical with Colossians.戴维森指出，走出155韵文在后者的书信78完全相同，与歌罗西书。 De Wette held that Ephesians was but a verbose amplification of Colossians.德wette认为是以弗所书，但详细的扩增歌罗西书。 Baur thought Ephesians the superior letter, and Renan asked how can we suppose the Apostle spending his time in making a bald transcription of himself.鲍尔思想以弗所书上级的信，和雷南问我们如何能够假设使徒开支，他的时间，使秃顶的转录自己。 But as Dr. Salmon pointed out, an Apostle might write a circular letter, that is, he might send to different places letters couched in identical words.但由于鲑鱼博士指出，一个使徒可能写一封通函，那就是他可能传送到不同的地方信的措辞相同的话。 Many theories have been elaborated to explain these undoubted resemblances.许多理论已拟定了解释这些不容置疑的相似之处。 Ewald maintained that the substance was St. Paul's, while the composition was left to Timothy.埃瓦尔德保持这种物质是圣保禄的，而组成留给提摩太。 Weiss and Hitzig had recourse to a theory of interpolations. Weiss和希齐格求助于理论插值。 But the theory that has gained the greatest amount of notoriety is that of HJ Holtzmann.但理论已获得的数额最大的恶名，是对hj holtzmann 。 In his "Kritik der Epheser- und Kolosser-Briefe" (1872) he instituted a most elaborate and exhaustive comparison between the two Epistles.在他的“ kritik明镜埃费泽尔- und kolosser - briefe ” （ 1872 ） ，他建立了最详细和详尽的比较，两国之间的书信。 He took a number of passages which seemed to prove the priority of Ephesians and an equal number which were just as conclusive that Colossians was the earlier.他采取了一些通道，这似乎证明优先以弗所书和人数相等，这只是作为最后定论说，歌罗西书是较早者为准。 The natural conclusion would be that all these similarities were due to the same author writing and dispatching these Epistles at one and the same time.自然会有结论，所有这些相似性是由于同一作者写作和调度这些书信在同一个时间。 But Holtzmann's explanation was quite different.但holtzmann的解释是相当不同的。 He supposed that St. Paul wrote a short epistle to the Colossians.他假定圣保禄写了简短的书信向歌罗西书。 From the study of this epistle a later writer composed the Epistle to the Ephesians.从研究这个书信稍后作家组成的书信向以弗所书。 Then taking St. Paul's short Epistle to the Colossians he made interpolations and additions to it from his own composition to the Ephesians and thus built up our present Epistle to the Ephesians, and that with such success that the thing was never suspected until the nineteenth century.然后以圣保禄的短期书信向歌罗西书，他提出的插值和补充，它由他自己组成的向以弗所书，从而建立了我们目前的书信向以弗所书，并与这样的成功，这件事从来没有怀疑，直到十九世纪。 This intricate and complicated theory did not gain a single adherent, even amongst the most advanced critical school.这错综复杂的理论没有得到一个单一的粘附，即使其中包括最先进的关键学校。 Hilgenfeld rejected it in 1873; but its best refutation is von Soden's detailed criticism of 1885. hilgenfeld拒绝了它在1873年，但其最好的驳斥是冯soden的详细的批评， 1885 。 He held that only about eight verses could be regarded as interpolations.他认为，只有约8诗，可视为插值。 Sanday in Smith's "Dict. of the Bible" (I, 625) pointed out that von Soden's lines of demarcation were purely imaginary, and Pfleiderer showed the inconsistency involved in his rejection of these verses. sanday在史密斯的“翻译字典。的圣经” （我625 ）指出，冯soden的路线方针政策的划界纯粹是虚构的，和pfleiderer显示不一致所涉及的在他的排斥反应，这些诗。 The results of these criticisms and of further study convinced von Soden, in 1891, that the whole Epistle was genuine, with the exception of a single verse -- a verse now generally held to be genuine.结果，这些批评和进一步研究深信冯soden ，于1891年，整个书信是真实的，除了一个单一的诗-一首诗现在人们普遍认为是真实的。 In 1894 Jülicher stated that the best solution was to admit the authenticity of both Epistles, though he speaks more hesitatingly in "Encyc. Bibl."在1894年jülicher指出，最好的解决办法是承认的真实性，双方书信，虽然他的讲话更hesitatingly在“ encyc 。 bibl ” 。 1889. 1889 。 J. Weiss made an abortive attempt to resuscitate Holtzmann's moribund theory in 1900. j.魏斯作了胎死腹中，企图恢复holtzmann的垂死的理论在1900年。
Whilst Holtzmann's facts are incontestable, and only go to prove the community of authorship, his explanation (in which he seems to have lost faith) is rejected by scholars as artificial and unreal.虽然holtzmann的事实是不容置疑的，只有去证明，社会的作者，他的解释（他在其中似乎已失去了信心）是拒绝学者作为人工和虚幻。 It affords no explanation of many things connected with these Epistles.它可以提供没有解释，很多事情与这些书信。 It does not explain how the early Christians allowed a genuine letter of St. Paul to become completely lost without trace or mention, for the sake of two forgeries of much later date.它没有解释如何早期基督徒允许一个真正的信圣保禄成为完全丧失了无痕迹或提及，为了两个伪造的更晚的日期。 Each Epistle, taken by itself, shows such unity and connection of argument and language, that if the other were not in existence no one would have suspected the slightest degree of interpolation.每个书信，所采取的本身，表明这种团结和连接的论据和语言，如果其他人不存在，没有人会怀疑有丝毫的插值。 The parts rejected as interpolations break the unity of argument and flow of ideas.部分否决插值打破统一的论点和思想流通。 Why should a forger, capable of writing the bulk of both Epistles, take the trouble to interpolate verses and half of his own production from one Epistle into the other, and that in quite a different connection?为什么要伪造，能够写作的大部分都书信，采取不厌其烦地插诗和他的一半自己的生产从一书信成其他，并在相当不同的连接呢？ Besides, as Principal Salmond observes, there is not a dull sameness of style in both Epistles.此外，由于主要萨尔蒙观察，有不是一个呆板雷同的风格，在双方书信。 Ephesians is round, full, rhythmical; Colossians more pointed, logical and concise.以弗所书是全面，充分，有节奏;歌罗西书更指出，逻辑和简洁。 Ephesians has several references to the Old Testament; Colossians only one.以弗所书已数次提到旧约;歌罗西书只有一个。 There are different new words in each, and there are whole passages in the one and nothing like them found in the other.有不同的新词在每个，而且有整个通道，在一个并没有像他们发现，在其他。
The expressions supposed to have come from Colossians occur quite naturally in Ephesians, but by no means in the same context and connection, and vice versa.表达假定有来自歌罗西书很自然地出现在以弗所书，但绝不是在同样的背景和连接，反之亦然。 As Holtzmann's hypothesis has completely broken down, his study of the Epistles shows such close relationship between them that there can be only one other possible explanation: that both are the genuine writings of one man, and that man was St. Paul.作为holtzmann的假说已完全破裂，他研究的书信表明，这种密切的关系，它们之间有可以只有一个其他可能的解释：这两个是真正的著作一名男子，这名男子被圣保禄。 Paley, who wrote his "Horæ Paulinæ" in 1790, set forth this side of the argument long before these objections were thought of; and the fact that he can still be quoted, without qualification, in this connection, is the best proof of the futility of all such objections.帕雷，谁写他的“ horæ paulinæ ”在1790年，提出了这方面的论点之前很久，这些反对的思想和事实，即他仍然可以援引，没有资格在这方面，是最好的证明了徒劳的所有这些反对意见。 He says (Horæ Paulinæ, London, 1790, 215):他说， （ horæ paulinæ ，伦敦， 1790 ， 215 ） ：
Whoever writes two letters or discourses nearly upon the same subject and at no great distance of time but without any express recollection of what he had written before will find himself repeating some sentences in the very order of the words in which he had already used them; but he will more frequently find himself employing some principal terms, with the order inadvertently changed, or with the order disturbed by the intermixture of other words and phrases expressive of ideas rising up at the time, or in many instances repeating not single words, nor yet whole sentences, but parts and fragments of sentences.谁写的两封信或话语后，几乎同一主题，并在没有太大的距离，时间，但没有任何明示的回忆是什么，他曾致函前，会发现自己重复一些服刑，非常字词的顺序在其中，他已用他们;但他会更频繁地发现自己雇用的一些主要条款，与该命令无意中改变，或与秩序的不安由intermixture其他单词和短语表达的意念崛起在时间，或在许多情况不重复单一的话，也不然而，整个句子，但零件和碎片被判刑。 Of all these varieties the examination of our two epistles will furnish plain examples, and I should rely on this class of instances more than on the last, because although an impostor might transcribe into a forgery entire sentences and phrases, yet the dislocation of words, the partial recollection of phrases and sentences, the intermixture of new terms and new ideas with terms and ideas before used, which will appear in the examples that follow, and which are the natural products of writing produced under the circumstances in which these epistles are represented to have been composed -- would not, I think, have occurred to the invention of a forger, nor, if they had occurred would they have been so easily executed.所有这些品种考试我们两国的书信将为其提供平原的例子，我要依靠这一类的实例，比过去，因为虽然一impostor可能抄写成为一个伪造整个句子和词组，但脱位换言之，部分记忆的短语和句子， intermixture新名词和新思路的条款和想法之前，使用，其中将出现在后续的例子，这是自然的产物，以书面形式制作的情况下，在这些书信是代表已组成的-不会，我认为，发生的发明，一伪造，也不是，如果他们发生了，他们会一直这么容易执行枪决。 This studied variation was a refinement in forgery which I believe did not exist, or if we can suppose it to have been practised in the instances adduced below, why, it may be asked, was not the same art exercised upon those which we have collected in the preceding class?本研究的变化是一个细化的伪造，而我相信不存在，或如果我们可以假设它至今已实行了在实例引证下面，为什么，它可能会被要求，是不一样的艺术行使后，那些我们所收集的在前面的阶级？
He then goes on to illustrate all these points by numerous examples taken from all parts of these Epistles.他接着就来说明以上各点是由无数的例子，采取从各部分的这些书信。
Publication information Written by Cornelius Aherne.出版的资料，撰写的科尼利厄斯阿赫尼。 Transcribed by Vernon Bremberg.转录由弗农bremberg 。 Dedicated to the Cloistered Dominican Nuns of the Monastery of the Infant Jesus, Lufkin, Texas The Catholic Encyclopedia, Volume IV.专为cloistered多米尼加修女修道院婴儿耶稣，路芙根，德州天主教百科全书，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat. nihil obstat 。 Remy Lafort, Censor.的Remy lafort ，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教of New York所
Bibliography参考书目
ST.圣。 JEROME, Ep.杰罗姆，的EP 。 cxxi, Ad Algas., q. cxxi ，广告algas ，问： x in Opera (Venice, 1766), I Pt. X在歌剧院（威尼斯， 1766年） ，我铂。 I, 878; CORNELY, Introd.我878 ; cornely ， introd 。 (Paris, 1897), III; SALMON, Intro. （巴黎， 1897年） ，第三章;鲑鱼，介绍。 to New Test.以新的考验。 (London, 1897); JACQUIER, Histoire des Livres du Nouveau Test. （伦敦， 1897 ） ;雅基耶，史万livres杜的新考验。 (Paris, 1906), I; ESTIUS, Commentarius (Mainz, 1844); BISPING, Erklärung der Briefe an die Eph., Philip., Kol. （巴黎， 1906年） ，我; estius ， commentarius （美茵茨， 1844 ） ;比斯平， erklärung明镜briefe一死弗，弘， kol 。 (Münster, 1855); MCEVILLY, Exposition (Dublin, 1860); ALFORD, New Test. （明斯特， 1855 ） ; mcevilly ，博览会（都柏林， 1860 ） ;奥尔福德，新的考验。 Critical and Exegetical Commentary (London, 1856); ELLICOTT, Critical and Grammatical Comm.关键和训诂评论（伦敦， 1856 ） ; ellicott ，关键和语法委员会。 (London, 1857); LIGHTFOOT, Colossians and Philemon (London, 1879); IDEM, Dissertations on the Apostolic Age (London, 1875); SANDAY in SMITH, Dict. （伦敦， 1857 ） ; lightfoot ，歌罗西书和利蒙（伦敦， 1879 ） ;同上，论文对使徒年龄（伦敦， 1875 ） ; sanday在史密斯，翻译字典。 of the Bible (London, 1893); VON SODEN, Die Briefe an die Kolosser, etc. (Leipzig, 1893); SALMOND, Ephesians; PEAKE, Colossians in Exp.对圣经（伦敦， 1893 ） ;冯soden ，模具briefe一死kolosser等（莱比锡， 1893 ） ;萨尔蒙，以弗所书;皮克，歌罗西书在试验。 Greek Test.希腊的考验。 (London, 1903). （伦敦， 1903年） 。 One of the best books on the subject is ABBOTT, Ephesians and Colossians.其中一个最好的书籍就此事是雅培，以弗所书和歌罗西书。 See also The International Critical Commentary, ed.见，也是国际重要的评注，教育署。 CLARK (Edinburgh, 1907); HORT, Judaic Christianity (London, 1898).
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