1. Ti'TTos (from Ti/TTTfii', ' to strllce') denotes prim- arily a mark or impression left by a blow (cf. Jn 20-^ 'the print [ruwof] of the nails'). In classical Greek it is used of the impress of a seal or the stamp struck by a die, and so comes to mean the figure or copy of something else. But as the im- pression on the wax reproduces the engraving on the seal, and the coin or medal the device on the die, the word conies to be transferred, by a familiar process in the history of language, from the eti'ect to the cause, and so is used not only of the copy but of the example or pattern from which the copy is made. In Ro 6" the IlVni otters 'pattern' as an alternative for 'form' of doctrine or teaching. In Tit '2' the A V has ' pattern (RV ' ensample ') of good works.' In He 8' the AV and the RV hotli employ ' pattern ' to render the rdiros shown to Moses in the Mount.
2. vTroruTuKns (from InroTvirovv, 'to sketch out, 'Lat. ndumbrai-e) \s strictly a 'sketch' or 'outline' (ai 'TTTOTra-iiiTccs is the name given by Se.xtus Empiricus to bis outlines of the Pyrrhonic philosophy). In 1 Ti I'^C apattern [IIV ' ensample'] to theni which should hereafter believe ') St. Paul may have used the word in its original meaning to suggest that his experiences as a saved sinner were an ' adumbra- tion ' of those of subsequent believers. But the secondary meaning ' pattern ' is more probable, in view of the fact that the word is evidently used in this sense in '2 Ti 1'^, ' hold fast the form (IIV ' pattern ') of sound words.'
3. uTrdSetyfjia. (from inrooeiKvuvai, *to show,' with the suggestion of placing what is shown under the very eyes) is properly a thing exhibited as an example or pattern. In this sense the word is used several times in the NT [e.g. Jn 13", ' I have given you an example ' ; Ja 5'", ' an example of suffering affliction'). "The AV takes it in this sense in He 9^ and renders ' patterns.' But inroSeiyna, like Ti'/!ros, may denote a copy as well as a pattern ; and in rendering ' copies' here the RV clearly conveys the correct idea, since the things referred to are ' the tabernacle and all the vessels of the ministry ' (v.-'), which were only copies of 'the heavenly things themselves.' Cf. 8", where the RV rightly changes ' the examjde (modeiy/xaTi) and shadow of heavenly things ' into ' a copy and shadow of the heavenly things.'
4. a»riTV!ra (He 9^) is probably to be taken as an adjective rather than a substantive {dvTlTvwoj = 'answering to the type,' 'corresponding to tlie pattern,' no doubt with reference to the tCwos of 8' ; see above). The RV, ' like in pattern to the true,' is therefore to be preferred to the AV, ' the figures of the true.' J. C. Lambert.
PAUL. — 1. Sources. — The documents of the life of St. Paul are the Hook of Acts, of which his biogra|)hy occupies nearly two-thirds, and his own Epistles. To these, however, the student has to add all he can of the history of the Jews and their sacred books, as well as of the state of the world in the time of St. Paul. New sources of informa- tion are constantly being opened up, as, e.i/., by travel and explor.-ition in the countries ami cities in which St. Paul laboured, or by fresh knowledge of Ronum law, either in general or in special application to the Jews.
i. The Book of Acts.— A first glance into the Book of Acts reveals that it is a continuation of a previous treatise, which is without ditiiculty identi- fied as the Gospel according to St. Luke. From severfxl passages in the book where the author writes in the first person plural (10'»-'"20'-"> '21 '•'" '27' -28'° — frequently referred to as the 'we' pa.ssages), it is manifest that he must, at certain stages, have been a companion of St. Paul on his missionary journeys ; and a comparison of these with the references to St. Luke as a companion in the Epistles points to the conclusion that he was the man. This is also the testimony of tradi- tion, and it is generally, though not universally, accepted.
(a) Purpose.— The Tubingen School conceived Acts to be a work written for a purpose — that of reconciling the rivalry between the Petrine and the Pauline elements in the primitive Church, and criticism has discovered in it, as in nearly every other biblical book, various separable documents, which were reduced by various editors and revisers to the form we now possess. But of late the current has been flowing strongly in an opposite direction. W. M. Ramsay, who began himself with the Tiibingen views, found that the book answered better to the realities he was bringing to light with the spade in Asia Minor when it was assumed to be the work of one author, who was doing his best to tell the truth ; and he has vindi- cated the claim of St. Luke to be one of the great historians of the world, possessed of the true historical insight, grasp, and accuracy ; and Har- nack, starting from prejudices equally pronounced, has arrived at practically the same conclusions. The latter, indeed, in summing up his investiga- tions into the writings of St. Luke {Die Apostel- cjesr.hiehte \_ = Bcitrdge zur Einleitung in das NT, iii.], 1908, p. 224 f.), charges conservative scholars, who have reached the same conclusions before him, with causing the truth to be suspected through their prejudices; and there is no doubt that interest attaches to the fact that he has reached the goal from so distant a starting-point. There are not wanting, indeed, scholars to support less conservative opinions. Even English-writing ones are found in J. Moffatt {LNT, 1911) and B. W. Bacon {The Stonj of St. Paul, 190.5), though the former at least has humour enough to laugh at certain critical views not very unlike his own. C. Clemen, the author of the latest important German book on the subject {Paulus. Sein Lehen und Wirken, 1904), has no humour at all, but ploughs his way stolidly through the Book of Acts, accepting as fact whatever is natural and rejecting whatever is supernatural. Anyone may realize for himself what such a procedure will make of the book by reading on this principle the account of what happened on St. Paul's first visit to Philippi, tliough, one would suppose, St. Luke must have had his eyes and ears specially on the alert there, as it was the first time he had seen his new master at work.