6. First estate (dpyyv). The word originally signifies be- ginning, and so frequently in New Testament, mostly in the Gospels, Acts, Hebrews, Catholic Epistles, and Apocalypse. From this comes a secondary meaning of sovereignty, dominion, magistracy, as being the beginning or jirst place of power. So mostly by Paul, as principalities (Rom. viii. 38); rule (1 Cor. xv. 24). Compare Luke xii. 11, magistrates ; Rey., rulers ; and Luke xx. 20, power. Rev., rule. A peculiar use of the word occurs at Acts x. 11, “the sheet knit at the four corners (apyais);” the corners being the beginnings of the sheet. In this passage the A. V. has adopted the first meaning, beginning, in its rendering first estate. TRev. adopts the second, rendering principality. The Jews regarded the angels as having do- minion over earthly creatures ; and the angels are often spoken of in the New Testament as dpyal, principalities ; as Rom. viii. 38; Eph. i. 21; so that this term would be appropriate to designate their dignity, which they forsook.
Habitation (oi«nrypuov). Only here and 2 Cor. v. 2.
714 WORD STUDIES IN THE NEW TESTAMENT. (Cu. L
Everlasting (aiddous). Only here and Rom. i. 20. For a longer form dedéuos, from det, always.
Under darkness (U7o S&égov). Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Pet. ii.4. Compare Hesiod:
“‘There the Titanian gods, to murky gloom Condemned by will of cloud-collecting Jove, Lie hid in region foul.” Theogony, v., (29.
7. The cities about them. Admah and Zeboim. Deut. Xkix, Yoo MtOs. xi oO. :
Giving themselves over to fornication (éx7ropvevcacat). Rev., more strictly, having given, etc. Only here in New Tes- tament. The force of é« is out and out; giving themselves up utterly. See on followed, 2 Pet. i. 16.
Going after (a7e\Jodca: oricw). The aorist participle. Rev., having gone. The phrase occurs Mark i. 20; James and John leaving their father and going after Jesus. ‘ The world is gone after him” (John xii. 19). Here metaphorical. The force of amo is away, turning away from purity, and going after strange flesh.
Strange flesh. Oompare 2 Pet. ii. 10; and see Rom. i. 27; Ley: xviii. 22, 23. Also Jowett’s introduction to Plato’s “ Sym- posium ;” Plato’s “ Laws,” vili., 8386, 841; Ddllinger, “The Gentile and the Jew,” Darnell’s trans., ii., 238 sq.
Are set forth (zpoxewrtar). The verb means, literally, to lie exposed. Used of meats on the table ready for the guests ; of a corpse laid out for burial; of a question under discussion. Thus the corruption and punishment of the cities of the plain are lacd out in plain sight.
As an example (dezyua). Only here in New Testament. From delkvuys, to display or exhibit; something, therefore, which is held up to view as a warning.
Cu. 1] THE EPISTLE OF JUDE. 715
Suffering the vengeance of eternal fire (aupos aiwviou Sicnv bréxouea). Rev., rightly, substitutes punishment for ven- geance, since dixn carries the underlying idea of right or justice, which is not necessarily implied in vengeance. Some of- the best modern expositors render are set forth as an example of eternal fire, suffering punishment. This meaning seems, on the whole, more natural, though the Greek construction favors the others, since eternal fire is the standing term for the finally condemned in the last judgment, and could hardly be correctly said of Sodom and Gomorrah. Those cities are most truly an example of eternal fire. “A destruction so utter and so per- manent as theirs has been, is the nearest approach that can be found in this world to the destruction which awaits those who are kept under darkness to the judgment of the great day” (Lumby). Suffering (bréxoveat). Only here in New Testa- ment. The participle is present, indicating that they are suffer- ing to this day the punishment which came upon them in Lot’s time. The verb means, literally, to hold under ; thence to up- hold or support, and so to suffer or undergo.