Temptation (vepacpot). See on 1 Pet. i. 6.
To reserve (rypeiv). See on 1 Pet.i.4. Rev., keep, is not an improvement.
To be punished (xorafouévous). Only here and Acts iv. 21, where the narrative probably came from Peter. The par- ticiple here is, lit., being punished, and therefore the A. V. is wrong. Rev., rightly, wnder punishment. Compare Matt. xxv. 46.
10. Go after the flesh. Compare Jude 7.
Of uncleanness (sacpuod). Only here in New Testament. See on defilements, ver. 20. Compare Jude 8.
Despise government. Rev., dominion. Compare Jude 8.
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Presumptuous (roApnrat). Only here in New Testament. Lit., darers. Rev., daring.
Selfewilled (ad9dSes). Only here and Tit. i. 7. From avrés, self, and dopa, to delight in. Therefore a self-loving spirit.
They tremble (rpéuovow). Compare Mark v. 33. An un- common word in the New Testament. Luke viii. 47; Acts ix. 6.
Dignities (Sd£as). Lit. glories. Compare Jude 8. Prob- ably angelic powers : note the reference to the angels imme- diately following, as in Jude 9 to Michael. They defy the spiritual powers though knowing their might.
11. Power and might (doyvi «ai Suvdper). Rev., might and power. The yadical idea of loys, might, is that of indwelling strength, especially as embodied : might which inheres in phys- ical powers organized and working under individual direction, as an army: Which appears in the resistance of physical organ- isis, as the earth, against which one dashes himself in vain: which dwells in persons or things, and gives them influence or value: which resides in laws or punishments to make them irre- sistible. This sense comes out clearly in the New Testament ‘1 the use of the word and of its cognates. Thus, “ Love the Lord thy God with all thy strength” (Mark xii. 30): “ accord- ing to the working of his mighty power” (Eph. 1. 19). So the kindred adjective laxvpos. “ A strong man” (Matt. xii. Bove a mighty famine (Luke xv. 14): his letters are powerful (2 Cor. x. 10): a strong consolation (Heb. vi. 18): a mighty angel (Apoce. xviii. 21). Also the verb icxdo. “It is good for noth- ing” (Matt. v.13): “ shall not be able” (Luke xiii. 24): “ I can do all things” (Philip. iv. 18): “< quyaileth much” (Jas. v. 16).
Abvapus is rather ability, , faculty : not necessarily manifest, as icxvs: power residing in one by nature. Thus ability (Matt. xxv. 15): virtue (Mark v. 30): power (Luke xxiv. 29; Acts i. 8: 1 Cor. ii. 4): “ strength of sin ” (1 Cor. xv. 56). Soof morat vigor. ‘Strengthened with might in the mner man » (Eph.
696 WORD STUDIES IN THE NEW TESTAMENT. (Cu. IL
ili. 16): “with all meght (Col. i. 11). ‘It is, however, mostly power a action, as in the frequent use of duvdmes for miracles, nughty works, they being exhibitions of divine virtue. Thus “power unto salvation ” (Rom. i. 16): the kingdom coming in power” (Mark ix. 1): God himself called power—* the right hand of the power” (Matt. xxvi. 64), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Eph. i. 21; Rom. viii. 38 ; 1 Pet. iii. 22). Gen- erally, then, it may be said that while both words include the idea of manifestation or of power in action, doyvs emphasizes the outward, physical manifestations, and dvvayuis the inward, spiritual or moral virtue. Plato (“ Protagoras,” 350) draws the distinction thus: “I should not have admitted that the adle (Suvarovs) are strong (écxupods), though I have admitted that the strong are able. For there is a difference between ability (ddvapur) and strength (tcxvv). The former is given by know]- edge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle (“ Rhet.,” i., 5) says “ strength (toyds) is the power of moving another as one wills; and that other is to be moved either by drawing or push- ing or carrying or pressing or compressing; so that the strong (0 texupos) is strong for all or for some of these things.”