9. 10, these terms express the whole process by which the soul is restored to the image of God. It is a pro- cess of renewal from the beginning to the end. The apostle says, “his inner man is renewed day by day.” 2 Cor. 4, 16.
The distinction between νέος, young, new as to origin ; and καινός, fresh, bright, unused, new as to na- ture or character, is generally preserved in the New Testament. Thus in Matt. 9, 17, οἶνον νέον εἰς ἀσκοὺς καινούς, recent, or newly made wine into fresh bottles. Μνημεῖον καινόν, new sepulchre, i. e. one which had not been used, however long it may have been prepared. Hence καινός, is an epithet of excellence. In the pas- sage “ Until I drink it new with you in the kingdom of God,” Mark 14, 25, the word is καινόν, not νέον. The same idea is implied in all the expressions, new creature, new heavens, new commandment, new name, new Jerusalem, &c., &e. In all these cases the word is xaos. The same distinction properly belongs to the derivatives of these words; ἀνανεόω is to make νέος, and ἀνακαινίζω, ἀνακαινόω, is to make καινός. Hence when reference is had to the renewal of the soul, which is a change for the better, the words used are always the derivatives of καινός, except in this passage. See Rom. 12, 2; 2Cor. 4, 16; Col. 3, 10; Tit. 3, 5. Still as what is νέος is also καινός ; as freshness, vigour and beauty are the attributes of youth, the same thing may be designated by either term. The soul as renewed is, therefore, called in this passage καινὸς ἄνθρωπος and νέος ἄνθρωπος in Col. 3,10; and the spiritual change