Christ, θυρεός, καταρτισμός, κατώτερος, κληροῦν, κλυδωνίζεσθαι, κοσµοκράτωρ, κρυφῆ, κυβεία, μακροχρόνιος, μέγεθος, μεθοδεία, μεσότοιχον, μωρολογία, πάλη, παροργισμός, πολυποίκιλος, προελπίζειν, προσκαρτέρησις, ῥυτίς, συμμέτοχος, συμπολίτης, συναρμολογεῖν, συνοικοδομεῖν, σύσσωμος. In the case of two of these, αἰχμαλωτεύειν and εὔνοια, the TR gives each in one other passage (2 Tim. iii. 6; 1 Cor. vii. 3), but on insufficient documentary evidence. The introduction of some of these terms no doubt is due to circumstance. But an analysis of the vocabulary as a whole brings out the fact that in language as well as in thought this Epistle has a character of its own.
4. ΤΗΕ AFFINITIES OF THE EpistLe. There are some resemblances which deserve notice between the terms of this Epistle and those of the address recorded in Acts (xx. 17-38) as delivered by Paul to the Ephesian elders at Miletus, ¢.g., μετὰ πάσης ταπεινοφροσύνης, iv. 2., cf. Acts xx. 19; ἐκληρώθημεν, κληρονομία, i. 11, 14, cf Acts xx. 32; the Divine βουλή, i. 11, cf. Acts xx. 27; the Divine δύναμις and κράτος, i. 19, cf. Acts xx. 32; the being builded, συνοικοδομεῖσθε, ii. 21, cf. Acts xx. 32. But apart from these we find a number of resemblances between this Epistle and other NT writings which are of interest, and which may point to certain relationships between them. There are a few points of contact, ¢.g., between this Epistle and the three Pastoral Epistles (e.g., in 2 Tim. i. 9, 10, ii. 1), which have been con- sidered to go some way to establish identity of authorship, or at least of ultimate source. But these do not amount to much. There are other correspondences which are thought to indicate a certain affinity between this Epistle and the Fourth Gospel. Among these are reckoned the prominence given in both to the great conceptions of ἀγάπη and γνῶσις ; the designation of Christ as ὁ ἠγαπημένος (Eph. i. 4) as compared with the terms of John iii, 35, x. 17, xv. 9, xvii. 23, 24, 26; the ἐξελέξατο mpd καταβολῆς κόσμου of Eph. i. 4, and the ἠγάπησάς pe πρὸ καταβολῆς κόσμου Of John xvii. 24; the common use of the figures of light and darkness (Eph. v. 11, 13; John iii. 20, 21), and the particular phrases ὡς τέκνα φωτὸς περιπατεῖτε (Eph. v. 8), περιπατεῖτε ὡς τὸ φῶς ἔχετε (John xii. 35); the designation of the work of re- generation as a quickening of the dead (Eph. ii. 5,6; John v. 21, 25, 28). In both writings again we have the work of redemption pre- sented under the aspect of a sanctification or setting apart (ἁγιάζειν, Eph. v. 26; John xvii. 17, 19); and in both this is given as taking effect by way of a cleansing or purifying by the word—xaSapioas . . . ἐν ῥήματι (Eph. ν. 26), καθαρὸς διὰ τὸν λόγον (John xv. 3). We have also the idea of grace according to measure (ἡ χάρις κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ, Eph. iv. 17), and grace without measure in the one