H. CARLSS J. SlUNKLL.
REPUTATION.— This word occurs in four pas- sages of the AV. In each case it is employed as a rendering of a diflerent Greek adjective or verb, and in each case the RV uses .some other expres- sion wliicli translates the Greek somewhat more literally and exactly.
1. Ac 5'* speaks of Gamaliel as a co^oSiMo-KaXos rlfuos Travrl t(^ \a(p. AV renders this : ' had in re- putation among all the people,' RV more literally, ' had in honour of all the people.'
2. Gal 2^ tells of St. Paul's visit to Jerusalem, when he communicated the gospel which he preached to the Gentiles xar ISlav rois 5oitoC<ri. A V renders this : 'privately to them which were of reputation ' ; R V — in almost identical terms, but again with a degree of greater exactness — ' who were of repute.' oi SoKovyres is in itself a term of honour, and is used as such here. The meaning, however, may vary with the context, and in Gal 2* it is depreciatory, not of the worth of the apostles, but of the extravagant claims advanced by some on their behalf.
3. Pli 2' says of Christ that He iainiv iKii/wae. A V renders this : ' made himself of no reputation ' ; the RV ' emptied himself is obviously more exact. The import of this mysterious predicate is discu.ssed in art. Philippians, Epistle to the, above, p. 2'26f.
4. Ph 2^ is the passage in which St. Paul, com- mending Epaphroditus to his Philippian friends, bids them tous tolovtovs ivrifiovt ^ere, AV renders this: 'hold such in reputation.' The RV 'hold such in honour' is equally clear and maintains closer correspondence with the Greek adjective.
Dawson Walker.
RESPECT OF PERSONS.— The abstract noun vpoi!bnro\r)fi^ia occurs in the NT four times. In three of these instances (Ro 2", Eph 6", Col 3-^) it is used with reference to God, in the fourth (Ja 2') with reference to man. The cognate verb irpoaunro- X-qixTrriiii occurs once only in the NT in Ja 2*. The masculine form TrpoauTroK-fiinrTT)^ occurs only once in Ac 10** and the negative adverb dirpMuiroXiifnfTws only once in 1 P 1". The compound is a late Hellenistic formation, appearing only in the NT and in ecclesiastical literature.
Before the formation of the compound, and along with it, the constituent elements were used together as separate words. The expression Xo/x^cii'fiv Trp6<T- onrof is used in the LXX to translate o'jd n^';, ' to accept the face,' i.e. to receive kindly or look f.avourably upon any one (cf. Lv 19"'). Originally the expression was a neutral one, involving no idea of inii)roper partiality. When, however, it becomes a distinctive expression, as, e.g., in Gal 2^ {Trp6iTuwoy debs dvdpwTTOu ou \a/x^dvet), it takes a worse sense. Lightfoot (i« loc. ) suggests that this is owing to the
secondary meaning of jrpAo-uirox, ' mask,' so that Trpicwirof Xaix^dvaf sigm&es ' to regard the external circumstances of a man ' — his rank, wealth, etc. — as opposed to liis real intrinsic cliaracter. Tlie plirase Xa/i/Sdreio irpbauirov occurs again in the NT in I^k 20'-'. It also occurs in tlie Didache iv. 3 : Kpiveh oiKalon,
00 X^^J} Trp6ff(jOTrov eXiy^at ^ttI TrapairTufxairiy, Alter- native expressions with a similar meaning are pXiweiv (h Trpdo-uwov (Mt 22'", Mk 12''') and eav/xaS^eiv irpiffUTrof (Jude'*).
The NT instances of the compound word fall into three main groups. Ac 10''', 1 P 1'", and Ro 2" constitute the first ot these. In Ac 10" St. Peter, addressing the assembled household of Cornelius, says, KaTa\afj.^dvop.aL 6tl ouk ^trriv Trpo(Twiro\iifj,TrT7js 6 6£6s. On this assertion of God's character, as free from partiality to one nation above other nations, the Apostle bases his repudiation of the exclusive covenant of Israel. In Ro 2" St. Paul asserts the same view with the similar phrase o6 yap iimv trpoa- unrokr\p.\^la. Trapa t^ fiecjj. The expression in 1 P 1" describing God as rdv dTrpotraJTroXij/xTrrws Kpivovra Kara, ri iKdaTov Ipyov involves the same assertion, but it also involves a warning (with a possible reference to Dt 10") that, under the New Covenant as under the Old, God would show no favour to those whose deeds made them unworthy of it.
The two passages Eph 6' and Col 3'-* form the second group. Both are concerned with the mutual relations of masters and slaves. In Eph 6' masters are counselled as to the right treatment of their slaves, ' knowing that both their Master and yours is in heaven, and there is no respect of persons {Trpoaiinro\Tiiu,\pia) with him.' In Col 3°' the word occurs in the counsels addressed to the slaves. The passage is interesting as showing that irpoauiro- \rjfiipia, though usually exercised in favour of rank and power, might occasionally be employed on the opposite side (cf. Lv 19"). The slave might assume that because man's Trpo(Tonro\riiJ,\pLa would usually be on the master's side, there would be a corresponding wpoa-uiTroX-qfLtpla of God on the slave's side. St. Paul's warning in this passage corrects any such mistaken impression.
The third group of passages consists of the two in St. James, the noun in 2' and the corresponding verb in v.*. In the general context it is partiality in favour of the wealthy, well-dressed member of the Christian assembly that is condemned. In 2' the noun is used in the plural, iv ■irpo<TwTro\riix\j/Lai^, with probable reference to the many ways in which partiality may display itself.