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p89 F G Patterson, Philippians 3:3. I do not think the sense materially altered by θεῳ [Text. Rec.] or θεοῦ; because if it is πνεύματι it is θεοῦ, and if λαπτέυοντες, it is θεῳ whether the words be there or not. Only πνεύματι is more my state. I confess in spite of great authorities - Alford says Text. Rec. may have preserved it. Of new authorities the Sinaiticus has θεοῦ, but Porphyrian ( a new good MS. published by Tischendorf) has θεῳ. So has D (Claromontanus) and has been corrected. Vulgate and Italic have both, Deo. So Augustine, save where he makes use of it for special objects. So Tertullian. Ambrose has Dei; but he, too, has a special object and appeals to Greek copies. But Aug. and Amb. have it wrong at any rate, spiritui Dei, namely, "serving God's spirit," their object being the doctrine of the Spirit. This is the diplomatic evidence - the internal I judge to be for θεῶ. I see that Delveth, a very clear head, takes it up just as I have done. If you can get hold of Sabatier, you will find the Latin part of the subject pretty fully there.

The middle βάπτισαι and ἀπόλουσαι (Acts 22:16) has nothing particular. It was Paul's act to Arise and be baptised; self is the "arise" in his doing it. The ἀπό governs self as in such cases: he could not actively baptise himself, yet it is an exhortation to him to get it done. Lassen sie taufen, "have yourself baptised." So in 1 Corinthians 10:2 (where, however, the Sinaiticus A C D etc. have passive - not B and what I call P). It is the only accurate tense in either case, as Paul is called on to act in the case, but to receive reflexively. It is the receptive force (so Meyer and Alford) of the middle; as, 'I will hear,' namely, I receive a sound in myself. Actively he could not βάπτιζε σεαυτόν; passive was wholly out of place, because he was directed to be active. Acts 10:47-48, it is passive because the orders are given about them. 1 Corinthians 10 is more significant: the following word is active; they took the profession on themselves.

As to Hebrews 11:10 - I take the "city" to be very general in contrast with tents (ver. 9) - a stranger in the land. But the only city is the heavenly Jerusalem - itself a figure. It is not "a city," but "the city." In verse 16 it is a city, where the promise is more defined. They look for πατρίδα. But it is a permanent abode God has prepared for them. I do not see it said of them that they are the city, but they will enjoy it.

I am very thankful you were refreshed. I find my own quiet here a great blessing, for my work (besides study work) is with souls.

Affectionately yours in the Lord.

London, September 19th, 1870.

[52054E]

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