(2) Σκληροτράχηλοι καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, καθὼς οἱ πατέρες ὑμῶν καὶ ὑμεῖς. τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέ λων, καὶ οὐκ ἐφυλάξατε. Quote the other passages in St Luke's writings where our Lord is spoken of as ὁ δίκαιος. What grounds are there for believing this to have been a title of the expected Messiah? Explain εἰς διαταγὰς ἀγγέλων, and illustrate the different usages of διαταγὴ in the New Testament. (3) Beginning, Ἀναχθέντες δὲ ἀπὸ τῆς Τρῳάδος, κ.τ.λ. Write notes upon the several points requiring explanation or illustration in this passage. 6. Translate and explain fully: (1) Ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τα παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. What different reading in this passage is rendered in our authorised version? Quote a passage from the Second Epistle to the Corinthians which confirms the reading given above. (2) Εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω. Χριστῷ συνεσταύρωμαι· ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. (3) Ταῦτά σοι γράφω ἐλπίζων ἐλθεῖν πρὸς σὲ τάχιον· ἐὰν δὲ βραδύνω, ἵνα εἰδῇς πῶς δεῖ ἐν οἴκῳ θεοῦ ἀναστρέφεσθαι, ἥτις ἐστιν ἐκκλησία θεοῦ ζῶντος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας. καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον, ὃς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήμφθη ἐν δόξῃ. Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασιν πλάνοις καὶ διδασκαλίαις δαιμονίων, ἐν ὑποκρίσει ψευδολόγων, κεκαυτηριασμένων τὴν ἰδίαν συνείδησιν, κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων, ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσιν τὴν ἀλήθειαν. ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχα ριστίας λαμβανόμενον· ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. 7. (1) Καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητων, καθώς γέγραπται Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαυὶδ τὴν πεπτωκυῖαν καὶ τὰ κατεσκαμμένα αὐτῆς ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν, ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη ἐφ' οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ' αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα γνωστὰ ἀπ ̓ αἰῶνος. (2) Ὁ δὲ δίκαιός μου ἐκ πίστεως ζήσεται, καὶ ἐὰν ὑποστείληται, οὐκ εὐδοκεῖ ἡ ψυχή μου ἐν αὐτῷ. Where do these quotations occur in the New Testament, and how are they connected with the context? In what points do they vary from the original, and when and with what immediate reference were the prophecies originally delivered? 8. (1) How are the following words used by the New Testament writers? ἀντιλαμβάνεσθαι—δικαιοσύνη—ἐπίσκοπος—ἐπιχορηγία—ἐριθεία— εὐδοκέω-μεθοδεία-παραδιατριβὴ-πληροφορέω-στενοχωρέομαι. (2) Give the original of the following phrases, and explain the meaning in each instance: Almost thou persuadest me to be a Christian-For love is the fulfilling of the law-Unless ye have believed in vain—By the foolishness of preaching to save them that believe-And above all things have fervent charity amongst yourselves; for charity shall cover the multitude of sins. Crosse Scholarships. November, 1855. Examiners: PROF. JEREMIE, D.D. Trinity College. PROF. WILLIAMS, B.D. Emmanuel College. 1. SHEW clearly the connexion between Natural and Revealed Religion, and the deficiencies of the former, in affording assurance on the points which are most important to mankind. 2. "Judæi mente sola, unumque Deum intelligunt." (TAC. Hist. v.) What Greek Philosopher approached nearest to this doctrine? How is his opinion noticed in Cicero, De Natura Deorum? 3. Answer the following question: Εἰ τὸ θεῖον τροπῆς ἀνεπίδεκτον, διὰ τί περὶ τῆς χρίσεως τοῦ Σαούλ λέγει μεταμελεῖσθαι καὶ περὶ τῆς καταστροφῆς τῆς Νινευὶ ὅτι μετε· νόησεν ; 4. Translate: Χρὴ μέν τοι γε τὸν ἅπαξ παραδεξάμενον τοῦ κτίσαντος τὸν κόσμον εἶναι ταύτας τὰς γραφὰς πεπεῖσθαι, ὅτι ὅσα περὶ τῆς κτίσεως ἀπαντᾷ τοῖς ζητοῦσι τὸν περὶ αὐτῆς λόγον, ταῦτα καὶ περὶ τῶν γραφῶν. (ORIGEN, Philocal.) Shew that the analogy of nature renders it highly credible beforehand, that supposing a Revelation to be made, it must contain many things appearing to us liable to difficulty and objection. 5. Mention the chief ancient Treatises on Heresies in general. State the principal sources to which the Gnostic systems have been traced. Shew how an acquaintance with early heresies may be of use in the Unitarian controversy. 6. To whom has the Book of Wisdom been ascribed? What appears to be the date of its composition? From what passages is it inferred that the author had blended the doctrines of Plato with those of the Jews? 7. What does St Paul mean by ψυχικός? How is the word rendered in the English version, in the First Epistle to the Corinthians and in other parts of the New Testament? Translate and explain : Ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ. μωρία γὰρ αὐτῷ ἐστι, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται. Ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπ ̓ οὐδενὸς ἀνακρίνεται. Τίς γὰρ ἔγνω νοῦν Κυρίου, ὃς συμβιβάσει αὐτόν; Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. (1 Cor. ii. 14.) 8. Προεφήτευσε δὲ καὶ τούτοις ἕβδομος ἀπὸ Ἀδὰμ Ενωχ, λέγων· Ιδού, ἦλθε Κύριος ἐν μυριάσιν ἁγίαις αὑτοῦ, ποιῆσαι κρίσιν κατὰ πάντων, καὶ ἐξελέγξαι πάντας τοὺς ἀσεβεῖς αὐτῶν περὶ πάντων τῶν ἔργων ἀσεβείας αὐτῶν ὧν ἠσέβησαν, καὶ περὶ πάντων τῶν σκληρῶν ὧν ἐλάλησαν κατ ̓ αὐτοῦ ἁμαρτωλοὶ ἀσεβεῖς. From what part of the New Testament is this taken? How was the Apocryphal book of Enoch discovered in modern times? Does it contain any passages which enable us to determine the period when it first appeared? Is the above quotation found in it ? 9. Translate : Καὶ ἀπὸ τοῦ ἐνενηκοστοῦ πέμπτου Ψαλμοῦ τῶν διὰ Δαβὶδ λεχθέντων λόγων λέξεις βραχείας ἀφείλοντο ταύτας, Ἀπὸ τοῦ ξύλου· εἰρημένου γὰρ τοῦ λόγου, Εἴπατε ἐν τοῖς ἔθνεσιν, Ὁ Κύριος ἐβασίλευσεν ἀπὸ τοῦ ξύλου, ἀφῆκαν, Εἴπατε ἐν τοῖς ἔθνεσιν, ὁ Κύριος ἐβασίλευσεν. (JUSTIN MART. Dialog. cum Tryph. c. lxxiii.) Are the words quoted by Justin to be found in any copy of the original or in any version? What other passages does he accuse the Jews of having erased? Does it appear that there was any ground for the accusation? Is Justin generally exact in his quotations from the Old Testament? 10. Translate : Ὥσπερ γὰρ ὁ Πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως ἔδωκε καὶ τῷ Υἱῷ ζωὴν ἔχειν ἐν ἑαυτῷ· καὶ πάλιν, Οἱ ἀκούσαντες τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ ζήσονται· καὶ ἐνταῦθα δὴ πάλιν, Εδωκεν αὐτῷ ἐξουσίαν καὶ κρίσιν ποιεῖν......Ότι Υἱὸς Ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. Παῦλος μὲν ὁ Σαμοσατεὺς οὐχ οὕτω φησίν· ἀλλὰ πῶς; Εξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι Υἱὸς Ἀνθρώπου ἐστίν· ἀλλ ̓ οὐδεμίαν ἀκολουθίαν ἔχει τοῦτο οὕτω λεγόμενον· οὐ γὰρ διὰ τοῦτο ἔλαβε κρίσιν, ὅτι ἄνθρωπός ἐστιν· (ἐπεὶ, τί ἐκώλνε πάντας ἀνθρώπους εἶναι κριτάς;) ἀλλ ̓ ἐπειδὴ τῆς ἀῤῥήτου οὐσίας ἐκείνης ἐστὶν Υἱὸς, διὰ τοῦτό ἐστι κριτής. Οὕτω τοίνυν ἀναγνωστέον, Ὅτι Υἱὸς Ἀνθρώπου ἐστὶ, μὴ θαυμάζετε τοῦτο. (CHRYS. in Joann. Hom. xxxix.) Examine this interpretation. Give a short account of Paul of Samosata. From what source is our knowledge of his history drawn? In what did his main errors consist? TRANSLATE into LATIN PROSE: If man's contrivance, or if the favour of accident, could have given to Christianity any of its apparent testimonies; either its miracles or its prophecies, its morals or its propagation, or, if I may so speak, its Founder, there could be no room to believe, nor even to imagine, that all these appearances of great credibility could be united together by any such causes. If a successful craft could have contrived its public miracles, or so much as the pretence of them, it required another reach of craft and new resources to provide and adapt its prophecies to the same object. Further, it demanded not only a different art, but a totally opposite character, to conceive and promulgate its admirable morals. Again, the achievement of its propagation, in defiance of the powers and terrors of the world, implied a new energy of personal genius, and other qualities of action, than any concurring in the work before. Lastly, the mode of the life of its Founder, in the very description of it, is a work of so much originality and wisdom, as could be the offspring only of consummate powers of invention; though, to speak more fairly to the case, it seems, by an intuitive evidence, as if it could never have been even devised, but must have come from the life and reality of some perfect excellence of virtue, impossible to be taken from, or confounded with, the fictions of ingenuity. But the hypothesis sinks under its incredibility. For each of these suppositions of contrivance being arbitrary, as it certainly is, and unsupported, the climax of them is an extravagance. And if the imbecility of art is foiled in the hypothesis, the combinations of accident are too vain to be thought of. The genuine state of the Christian evidence is this: there is unambiguous testimony to its works of miraculous power; there are oracles of prophecy; there are other distinct marks and signs of a divine original within it. And no stock but that of truth could in one subject produce them all, or can now account for their existence. DAVISON, On Prophecy. 1. MENTION some of the circumstances in the condition and controversies of the Early Church, which specially favoured the growth of the authority of the See of Rome. On what grounds does the tradition, that St Peter was Bishop of Rome, rest? |