вторник, 4 декември 2007 г.

Коментари към 1:8-10

Жан Калвин
(цитиран в английския превод):

Калвин предлага латински превод, различен от този във Vulgata:

8. primum quidem gratias ago Deo meo per Iesum Christum super vobis omnibus, quia fides vestra prædicatur in universo mundo.
9. testis enim mihi Deus, quem colo in spiritu meo in Evangelio Filii ipsius, ut continenter memoriam vestri faciam;
10. semper in orationibus meis, rogans, si quomodo prosperum iter aliquando mihi, obtingat per voluntatem Dei, veniendi ad vos.

8. primum quidem gratias ago Deo meo per Iesum Christum pro omnibus vobis quia fides vestra adnuntiatur in universo mundo
9. testis enim mihi est Deus cui servio in spiritu meo in evangelio Filii eius quod sine intermissione memoriam vestri facio
10. semper in orationibus meis obsecrans si quo modo tandem aliquando prosperum iter habeam in voluntate Dei veniendi ad vos.

І. "благодаря на моя Бог"
I observe in the last place, that he calls him "his God". This is the faithful’s special privilege, and on them alone God bestows this honor. There is indeed implied in this a mutual relationship, which is expressed in this promise:
"И вие ще бъдете Мой народ, и Аз ще ви бъда Бог"
(Иеремия 30:22)

ІІ. "чрез Иисуса Христа"
Обръща внимание на Евреи, 13:15 - "Прочее, нека чрез Него непрестанно принасяме Богу хвалебна жертва, сиреч, плода на устните, които прославят името Му"

ІІІ. "за вашата вяра се говори по цял свят"
What he states respecting them is, the celebrity of their faith; for he intimates that they being honored with the public approbation of the churches, could not reject an Apostle of the Lord, without disappointing the good opinion entertained of them by all; and such a thing would have been extremely uncourteous and in a manner bordering on perfidy...
The eulogy of faithful men was to Paul equal to that of the whole world, with regard to the faith of the Romans; for the unbelieving, who deemed it detestable, could not have given an impartial or a correct testimony respecting it. We then understood that it was by the mouths of the faithful that the faith of the Romans was proclaimed through the whole world; and that they were alone able to judge rightly of it, and to pronounce a correct opinion. That this small and despised handful of men were unknown as to their character to the ungodly, even at Rome, was a circumstance he regarded as nothing; for Paul made no account of their judgment.

ІV. "Бог ми е свидетел"
Калвин смята този израз за вид клетва и го коментира така:
For since an oath is nothing else but an appeal to God as to the truth of what we declare, most foolish is it to deny that the Apostle used here an oath. He did not notwithstanding transgress the prohibition of Christ.
It hence appears that it was not Christ’s design (as the superstitious Anabaptists dream) to abolish oaths altogether, but on the contrary to call attention to the due observance of the law; and the law, allowing an oath, only condemns perjury and needless swearing. If then we would use an oath aright, let us imitate the seriousness and the reverent manner exhibited by the Apostles; and that you may understand what it is, know that God is so called as a witness, that he is also appealed to as an avenger, in case we deceive...

("Слушали сте още, че бе казано на древните: "клетва не престъпяй, а изпълнявай пред Господа клетвите си". Аз пък ви казвам: да се не кълнете никак: ни в небето, защото е престол Божий; ни в земята, защото е подножие на нозете Му; ни в Иерусалим, защото е град на великия Цар; ни в главата си се кълни, защото не можеш направи ни един косъм бял или черен. Но думата ви да бъде: да, да; не, не; а каквото е повече от това, то е от лукавия" - Мат. 5:33-37)

V. "Комуто служа с духа си"
At the same time, he sets his own spirit in opposition to the outward mask of religion; for as many falsely pretend to be the worshippers of God, and outwardly appear to be so, he testifies that he, from the heart served, God. It may be also that he alluded to the ancient ceremonies, in which alone the Jews thought the worship of God consisted. He then intimates, that though he retained not observance of these, he was yet a sincere worshipper of God, according to what he says in Philippians 3:3 - "защото истинското обрязване сме ние, които духом служим Богу и се хвалим с Христа Иисуса, и не на плътта се уповаваме..."

VІ. "непрестанно си спомням за вас и винаги се моля в молитвите си"
Now he speaks not of every kind of calling on God, but of those prayers to which the saints, being at liberty, and laying aside all cares, apply their whole attention to the work; for he might have often expressed suddenly this or that wish, when the Romans did not come into his mind; but whenever he had previously intended, and, as it were, prepared himself to offer up prayers to God, among others he remembered them. He then speaks peculiarly of those prayers, for which the saints deliberately prepare themselves; as we find to have been the case with our Lord himself, who, for this purpose, sought retirement…

VІІ. "дано с Божия воля ми се падне някога да дойда"
By saying, A prosperous journey by the will of God he shows, not only that he looked to the Lord’s favor for success in his journey, but that he deemed his journey prosperous, if it was approved by the Lord. According to this model ought all our wishes to be formed.

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