„CREATION” AND „CREATURE”

References

• 1957 . 129 – 139 . Cf. Bijdragen, XVIII pp.
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• 1953 . Analysis Philologica For the reference to the act of creation cf. SANDAY-HEADLAM, LOHMEYER, LAGRANGE, MICHEL. „Inde a mundo constituto (ZERWICK, Rome,).” These parallels are worth noting: ἀπ' ἀρχῆς κoσμoῦ (Matt. 24, 21); ἀπò καταβoλῆς κóσμoυ (Matt. 25, 34; Lk. 11, 50; Apoc. 13, 8, 17, 18) ἀπ' ἀρχῆς κτíσεως (Mk. 10,6; 13,19; 2 Pet. 3, 4).
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• 1952 . Vom Geheimnis der Schöpfung 59 LACKMANN also allows for the idea that it is the providential government of the world, the direction of souls or the course of history which are at issue. Cf. M. LACKMANN, Stuttgart, p.
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• Sanday-Headlam . 1896 . Romans 43 Cf. (I.C.C.) p. It was CORNELY who observed of the easiest solution (that creation~creature here meant the universitas rerum creafarum): quae explicatio per se apta est, sed tautologia quaedam exoriri videtur quum addatur τoîς πoιήμασιν (Comm. Ep. ad Rom., Paris, p. 85).
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• Nygren , A. 1952 . Commentary on Romans 98 Cf. tr. C. C. RASMUSSEN, London, p.
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• The precept of the Decalogue αùτῷ μoνῷ λατρεúσεις is of course quoted in Matt. 4, 10. Cf. also Phil. 3,3 πνεúματι θεoῦ λατρεúoντες
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• For the pronouns cf: Matt. 4, 10; Lk. 1, 74; 4, 8; Apoc. 7, 15; 22, 3 and Acts 27, 23; Rom. 1, 9; 2 Tim. 1, 3. For the construction with θεῷ cf Acts 24, 14; 27,23; Hebr. 9, 14; 12, 28.
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• Cf. Deut. 4, 19; 2 Kings 23, 5; Jer. 7, 18; 8, 2; 19, 13; Soph. 1, 5; 2 Par. 33, 3, 5.
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• A conscious existence was sometimes attributed to the sun and the moon and the stars; cf. 1 Enoch 18, 13 ff.
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• Hébreux Cf. SPICQ, II, pp. 236, 424.
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• Johnson , J. A. T. 1952 . The Body 82 (Studies in Bibl. Theology, No. 5), London, p.
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• Cf. e.g. Pss 69 (8) 24–28; 85 (4) 3–5; Mich. 7, 9; Sophon. 1, 14–18; 3, 8. Cf. also Manual of Discipline, I, 21; X, 23; XI, 3.
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• Comm. ad Rom. Cap. I, lect. 7.
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• So LAGRANGE following TOLETUS and LIPSIUS.
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• Dodd , C. H. 1935 . The Bible and the Greeks 74 London, p.
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• Lagrange . Rom. 29 Cf. p.
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• „Like qui or quippe qui with the subjunctive”, SANDAY-HEADLAM.
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• 29 So LAGRANGE op. cit. p.
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• 1602 . Comm. in Ep. ad Rom. 81 „Fuit haec poena eis proportionata”, TOLETUS, Rome, p.
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• Cf. Rom. 2, 22; 1 Cor. 5,10–11; 6, 9; 10, 7; Gal. 5, 19 ff.; Eph. 5, 5; Col. 3, 5 (Acts 15, 20; 21, 25).
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• Spicq , C. 1947 . Les Epitres Pastorales 380 Cf. Paris, p. For the Literary form of these catalogues cf. A. VÖGTLE, Die Tugend u. Lästerkataloge im N.T., Münster, 1936.
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• In 1 Enoch 10, 20 godlessness and uncleanness go together and in the Assumption of Moses (8, 4) idols are „as polluted as the shrines which contain them”.
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• 1902 . The Book of Jubilees Ber. rabba 31, cf Sanh. 74 a: „if one says to a man, commit a transgression else thou wilt be slain, he may transgress the commandment in order to escape death save in the case of idolatry, incest and murder (cf. R. H. CHARLES, London, on VII, 21).”
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• Wisdom 14, 12. Cf. also Exod. 34, 15; Deut. 31,16; Ps. 106 (5), 26–9.
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• The Body 14 Following H. WHEELER ROBINSON, cf. J. A. T. ROBINSON, p.….……
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• Cf. Rom. 6, 6; 6, 12; 12, 1; 1 Cor. 6, 13.
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• Aristides . 1914 . Apologia 3 2 (E. J. GOODSPEED, Die ältesten Apologeten Göttingen,).
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• Hébreux Cf. SPICQ, II, pp. 340 ff.
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• We have: ή γὰρ ἀπoκαραδoκíα τῆς κτíσεως; τῇ γὰρ ματαιóτητι ή κτíσισ ùπετάγη; αùτὴ ή κτíσις ἐλευθήσεται; πᾶσα ή κτíσις συστέναξει καì συνωδîνει ἀχρì τoῦ νῦν
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• Cornel , R. 1896 . Comm. Ep. ad Rom. 424 Cf. Y, Paris, p. for a convenient summary of classical views. More recent works has not revealed any important possibilities; but the relevance of the context is now better understood, cf. A. VIARD, Expectatio Creaturae Revue Biblique, LIX (1952), p. 342
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• Cf. Jub. 1, 29; I Enoch 45, 4; 72, 1; 2 Bar. 32, 6; 44, 12; 57, 2; 4 Esdras 5, 45; 7, 75.
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• Bultmann . Theology o[the New Testament 174 I, p.
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• Biedermann , H. M. 1940 . Die Erlösung der Schöpfung beim Apostel Paulus 94 Cf. Würzburg, p.
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• Cornely . 242 op. Cit. p.
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• Michel , O. 1954 . Der Brief an die Römer 172 (Meyer-Komm.) p.
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• 1912 . Ezra-Apocalypse 77 – 8 . It does not seem certain that 4 Esdras teaches just this doctrine that it is the Sons of God who are to accompany the Messias. „Those that are with him (4 Esdras 13,53)” may refer to the angels (BOUSSET) or they may be the immortal figures of Enoch, Elias or Moses (cf. H. Box, London, pp.). But the „Sons of God” certainly make their appearance in Gnostic thought: Rom. 8, 19, 22 was taken by the followers of BASILIDES, according to HIPPOLYTUS, to refer to the „Third Sonship” which still remains „to be revealed” (ἀπoκαλυφθῆναι) and to be taken up again (HIPPOLYTUS, P. WENDLAND, 111,1916, Ref. VII, 25, 1). „The Sons are ourselves the pneumatics.” That the Sons of God are to appear conformed in glory to the image of his Son is of course N.T. teaching (cf. Rom. 8, 29; 1 Pet. 1, 5; 5, 1).
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• Volz , P. 1934 . Die Eschatologie der jüdischen Gemeinde 77 – 8 . Cf. Tübingen, pp.
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• Asmussen , H. 1952 . Römerbriet 177 Der Stuttgart, p.
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• Luther . Römerbrief 1515 – 16 . WA 56, 371:„…sed novo et miro vocabulo et theologico dicit ‘expectatio creaturae’ ut eo ipso, cum animus audit creaturam expectare, non ipsam creaturam amplius, sed quid creatura expectet, intendat et quaerat.”
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• Following the translation by LYONNET, Gal. 5, 5 (Bible de Jérusalem).
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• Cf. 1 Cor. 1, 7; 1 Pet. 1, 7; 1, 13; 4, 13.
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• 1 Pet. 1, 5.
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• Volz . 119 Cf. op. cit. p.
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• 135 op. cit., p.
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• Bonsirven , J. 1955 . Textes Rabbiniques Rome, No. 4.
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• Cf. Is. 11, 6 ff.; En. Slav, (short version) 65, 9; Mk. 13, 7; Apoc. 7, 17; 21, 4.
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• Michel . Brief an die Rom. 173 Cf. p.
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• Viard . 348 Cf. op. cit., p. and Acts 15, 17; Rom. 1,21; 1 Cor. 15,17; Eph.4,7; Tit. 3,9.
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• Th. Wb. Cf. Wisdom 13, 1 (KITTEL, IV, 529).
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• 4 Kings, 17, 15.
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• διἀ τòν úπoτάζαντα, so interpreted by CORNELY, SANDAY-HEADLAM, LAGRANGE, HUBY, MICHEL.
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• Cf. also 1 Cor. 3, 20.
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• Lagrange . Rom. 208
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• ibid.
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• ἐφ' ἐλπíδι (ἐπ' ἐλπíδι) is to be taken with úπετάγη
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• Barth , K. 1927 . Römerbrief 293 Der Munich, p.
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• Cf. Rom. 6, 6; 7, 6; 7, 25; 12, 11; 14, 18; 16, 18.
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• Gal. 4, 8, 10.
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• e.g. Rom. 6, 19; Tit. 3, 3.
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• Dupont , J. 1949 . Gnosis 289 O.S.B., Louvain, p.
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• Lagrange . Rom. 205 – 6 .
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• It should be noted that VIARD'S treatment (op. cit.) of the Expectatio Creaturae suffers from the fact that it stops short of vv. 23 ff; and the contrasting portion of the pericope is neglected.
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• Dulau , C. M. 1934 . Omnis Creatura Ingemiscit 386 – 92 . Cf. (Rom. 8, 22), Divus Thomas, Pl., pp. who argues that we have „l'humanité prise dans son ensemble.” A reply was made by C. M. TRUCCO, Divus Thomas, Pl., 1935, pp. 320–326
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• 1897 . Symmetrie und Form 74 – 5 . Johannes WEISS studied this pericope from the standpoint of rhetoric and found a marked antithetic stichometry which shows how the sense and the form of the passage have interacted. Cf. J. WEISS, Beiträge zur Paulinischen Rhetorik Göttingen, pp. Here it is clear that there is an emphasis upon the „creation-we” antithesis, which is drawn out in four cola:—The expectation of creation waits for the revelation of the Sons of God } a { We know that creation groans and travails together till now Creation was subjected to vanity—not indeed willing but by him who subjected it } b { Not creation alone, but we who are in actual possession of the firstfruits of the Spirit With hope that creation would be freed from the slavery of corruption } c { We groan within ourselves in expectation of this adoptive Sonship unto the freedom of the glory of the Sons of God } d { the redemptive restitution of the body
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• 1951 . NOUS Gémissons, Attendant la déliverance de notre corps 257 – 80 . Editors all accept the reading υíoθεσíαν; but c.f. P. BENOIT, (Rom. 8, 23), Mélanges Lebreton, I, Rech. Sc. Rei. xxxviii pp. BENOIT argues strongly that the word should be omitted with P 46 (Chester Beatty Pap., Ephrem etc.). He finds an eschatological meaning impossible and the absence of the article is abnormal. His weakest reason however is that which is most required, to show why the word was inserted in all the Uncial Mss. The reader would apparently have been looking for a more important word than redemption and have lighted upon υíoθεσíαν
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• Goguel , M. 1935 . Le Caractère et le Rôle de l'Élément cosmologique dans la Sotériologie paulinienne. 346 Rev. Hist, et Phil. Rel., 15 p.
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• Compassion was to become a priestly word as can be seen from the context of Hebr. 5, 1–2 where the Vulg. translates μετριoπαθεîν as condolere.
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• Brief an die Röm. 174 This is now accepted, cf. MICHEL, p.
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• „Hope putteth not to shame; because the love of God hath been shed abroad In our hearts through the Holy Ghost” (Rom. 5, 5); „that you may abound in hope, in the power of the Holy Ghost” (15, 13); „For we through the Spirit by faith wait for the hope of righteousness” (Gal. 5, 5); and to be without hope is to be ἅθεoς in the world (Eph. 2,13).
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• Cf. Is. 41, 18–20; 43, 19–20; 51, 3; 65, 17–25; Jerem. 31, 9; Ezech. 27, 23–6; 47, 12; Osee 11, 1.
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• The famous expression καíνη κτíσις (Gal. 6, 15) for regenerate man shows how flexibly the term can be treated.
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• Huby , J. 1947 . Les Êpîtres de la Captivité 43 (Verb. Sal. VIII), Paris, p.
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• Masson . 1950 . Colossiens 103 C.N.T. X, Paris, p.
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