II. 15]

[← ] τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐδειγμάτισεν [ →]

τὰς ἀρχὰς κ.τ.λ.] What powers are especially meant here will appear from Ephes. vi. 12 πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας κ.τ.λ. See the note on i. 16.

ἐδειγμάτισεν] ‘displayed’, as a victor displays his captives or trophies in a triumphal procession: Hor. Epist. i. 17. 33 ‘captos ostendere civibus hostes’. The word is extremely rare; Matt. i. 19 μὴ θέλων αὐτὴν δειγματίσαι (where it ought probably to be read for the more common word παραδειγματίσαι), Act. Paul. et Petr. 33 ἔλεγε πρὸς τὸν λαὸν ἵνα μὴ μόνον ἀπὸ τῆς τοῦ Σίμωνος ἀπάτης φύγωσιν ἀλλὰ καὶ δειγματίσουσιν αὐτόν. Nowhere does the word convey the idea of ‘making an example’ (παραδειγματίσαι) but signifies simply ‘to display, publish, proclaim’. In the context of the last passage we have as the consequence, ὥστε πάντας τοὺς εὐλαβεῖς ἄνδρας βδελύττεσθαι Σίμωνα τὸν μάγον καὶ ἀνόσιον αὐτὸν καταγγέλλειν , i.e. to proclaim his impieties. The substantive occurs on the Rosetta stone l. 30 (Boeckh, C. I. 4697) τῶν συντετελεσμένων τὰ πρὸς τὸν δειγματισμὸν διάφορα.

II. 15]

[← ] ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς ἐν αὐτῷ. [ →]

ἐν παρρησίᾳ] ‘boldly’, not ‘publicly’. As παρρησία is ‘unreservedness, plainness of speech’ (παν-ρησία, its opposite being ἀρρησία ‘silence’), so while applied still to language, it may be opposed either (1) to ‘fear’, as John vii. 13, Acts iv. 29, or (2) to ‘ambiguity, reserve’, Joh. xi. 14, xvi. 25, 29; but ‘misgiving, apprehension’ in some form or other seems to be always the correlative idea. Hence, when it is transferred from words to actions, it appears always to retain the idea of ‘confidence, boldness’; e.g. 1 Macc. iv. 18 λήψετε τὰ σκυλα μετὰ παρῥησίας, Test. xii. Patr. Rub. 4 οὐκ εἶχον παρῥησίαν ἀτενίσαι εἰς πρόσωπον Ἰακώβ, Jos. Ant. ix. 1O. 4 ὑπ’ αἰσχύνης τε τοῦ συμβεβηκότος δεινοῦ καὶ τοῦ μηκέτ’ αὐτῷ παρῥησίαν εἶναι. The idea of publicity may sometimes be connected with the word as a secondary notion, e.g. in Joh. vii. 4, where ἐν παρρησίᾳ εἶναι ‘to assume a bold attitude’ is opposed to ἐν κρυπτῷ ποιεῖν (comp. xviii. 20); but it does not displace the primary sense.

II. 16]