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descended [ first}? The TR inserts πρῶ- τον, with BNQ*C*KLP, most cursives, Syr., Vulg., Goth., Arm., etc. The omission of πρῶτον is supported by ΝΔ", 17, Boh., Sah., Eth., etc. The documentary evidence is pretty fairly balanced. The reponderance, however, on the whole, is on the side of the omission, especially in view of transcriptional probabilities. The word is deleted by LTTr; while WH and RV give it a place in the margin. The δέ has its usual transitional force, but with something added. It continues the thought, but does that in the form of an explanation or application ; cf. Gal. ii. 2; Eph. v. 3; see also Buttm., Gram. of N. T. Greek, p. 303; Winer.-Moult., Ρ. 553. What the precise point of the quotation is, and what the explanation amounts to which is thus introduced, are questions of no small difficulty. The answer will appear when the particular terms have been examined. The clause τὸ δέ, ἀνέβη is not to be taken as if Paul were limiting himself to a play upon the word, What follows shows that he had in view the historical fact expressed in the ἀναβάς, viz., the Ascension. As in Matt. ix. 3; John x. 6, xvi. 17, the τί ἐστιν has the force of—What does it mean? What is implied in the state- ment ? And the reply given by Paul in ὅτι καὶ κατέβη is that the ascent pre- supposes a previous descent, This of course is not given as an inference of universal application, but as one that holds good in the case in view, and one which gives Paul the warrant to use the quotation as he does. In the Psalm it was Jehovah that ascended, but that was only after He had first descended to earth in behalf of His people from His proper habitation in heaven. And so the Giver of gifts to whom Paul desires to direct his readers was One who had first come down to earth before He ascended. It was the belief of those whom Paul addressed (cf. the express statement in John iii. 13) that Christ’s proper abode was in heaven. That belief is here taken for granted, and the conclusion consequently is drawn that the Giver who ascended is Christ.—els τὰ κατώτερα μέ γῆς: into the lower parts of the earth. The locality or the extent of the descent is now defined. The question is whether the locality in view is this world as a scene of existence lower than heaven, or the under world as a deeper depth than earth itself. Does the sentence refer to Christ’s incarnation and the subjection to which He humbled Himself on earth even unto death? Or does it point to His descent to Hades ὃ