Prince

This is one of the titles of the Lord Jesus. The prophet Ezekiel, in the close of his prophecy, dwells much upon the character of the Lord Jesus under the title of prince. I refer the reader to the forty - fourth, forty - fifth, and forty - sixth chapters of Ezekiel. I shall not think it necessary to enlarge in our views of our adorable Lord as our Prince and Saviour, for every act of his manifests his royal princely sovereignty and power as the glorious Head of his body the church. All his reigns in nature, providence, grace, and glory, set him forth as the Prince of Peace, the universal Lord and emperor in heaven and in earth. Hail, thou almighty Lord! do thou reign and rule in me and my poor heart now and for ever. Amen. It may not be amiss to observe, in a world of this kind, that the Scripture attaches the title of prince to various characters among men. We read of the Dukes of Edom and other places in the first ages of the world. (Gen. 36. 15, &c.) And the heads of families were called Cohen, prince, and Cohenim, princes, by way of distinction. Indeed the word is sometimes rendered priest also, as in thee case of Jethro, priest or prince of Midian. (Exod. 2: 16.) So the word is sometimes rendered Governor. (2 Chron. 18: 25.) And even Satan is called the prince of this world, and the prince of the power of the air; (John x2: 31. Ephes. 2: 2.) The general acceptation, therefore, of the term implies somewhat of power and

dominion.

Prince. The only special uses of the word "prince" are -- "Princes of provinces," 1Ki 20:14, who were probably local governors or magistrates. The "princes" mentioned in Dan 6:1, (see Est 1:1, were the predecessors of the satraps of Darius Hystaspes. The word "princess" is seldom used in the Bible, but the persons to which it alludes -- "daughters of kings" are frequently mentioned.

PRINCE.—There are four Gr. words occurring in the Gospels or applied to Christ in the NT which either in Authorized Version or Revised Version NT 1881, OT 1885 are rendered ‘prince.’

1. ἡγεμών, Mat 2:6. Both Authorized Version and Revised Version NT 1881, OT 1885 here give ‘princes’—the only occasion of ἡγεμών being so rendered in NT. Otherwise it is almost invariably translated ‘governor,’ and, in particular, is used to denote the Roman governor or procurator. So of Pilate (Matthew 27 passim, Luk 20:20), as of Felix and Festus (Act 23:24; Act 23:26; Act 23:33-34; Act 26:30). The description of Bethlehem as ‘in no wise least among the princes of Judah’ is perplexing in view of Mic 5:2 [1]) from which the quotation is taken. The Heb. expression is בְּאַלִפֵי ‘among the thousands of’ (LXX Septuagint ἐν χιλιάσιν). Differently pointed, however, the word becomes בְּאַלֻּפֵי ‘among the heads of thousands of,’ i.e. the chieftains; and this apparently is the sense assigned to it in the quotation. It is worth noting that in the Gr. there is a close correspondence between the ‘princes’ (ἡγεμόνες) of Mic 5:6 a and the ‘governor’ (ἡγούμενος) of Mic 5:6 b. The whole verse, however, is a very free rendering of the Heb. (see the Comm.; and cf. Hasting’s Dictionary of the Bible iv. 185^a).

2. δυνάστης, Luk 1:52. Here Authorized Version has ‘the mighty,’ but Revised Version NT 1881, OT 1885 ‘princes.’ Elsewhere in NT the word is used only in Act 8:27 of the Ethiopian eunuch (Authorized and Revised Versions ‘of great authority’) and in 1Ti 6:15 of God (Authorized and Revised Versions ‘Potentate’).

3. ἂρχων. In Mat 20:25 Authorized Version gives ‘the princes of the Gentiles,’ where Revised Version NT 1881, OT 1885 has ‘rulers.’ Similarly in Rev 1:5, as applied to Jesus, we have ‘prince [Revised Version NT 1881, OT 1885 ‘ruler’] of the kings of the earth’—an expression that was probably suggested by the LXX Septuagint rendering of Psa 89:27 [88:28]. More important is the use of ἄρχων in two of the Gospels as applied to Satan in the phrases ἄρχων τῶν δαιμονίων (Mat 9:34; Mat 12:24, Authorized and Revised Versions ‘prince of the devils’), and ἄρχων τοῦ κόσμου τούτου (Joh 12:31; Joh 14:30; Joh 16:11, Authorized and Revised Versions ‘prince of this world’). The Matthaean phrase calls for no remark, especially as in Joh 12:24 ‘the prince of the devils’ is said to be Beelzebub (wh. see). ‘The prince of this world,’ on the other hand, is a title that belongs to the special Johannine conception of the world as an order of things that is alienated from God and hostile to Him, and of Satan as a power dominating this sinful world and operating in it and through it (cf. Eph 2:2 ‘the prince of the power of the air, the spirit that now worketh in the children of disobedience’). But, according to the Johannine view (1Jn 4:4), ‘Greater is he that is in you than he that is in the world (ὁ ἐν τῷ κόσμῳ).’ The secret of the Saviour’s superiority lay ultimately in His absolute sinlessness. The prince of this world came and had nothing in Him (Joh 14:30; cf. the Temptation narratives (Mat 4:1 ff., Luk 4:1 ff.), and especially the offer of ‘all the kingdoms of the world’). The world was Satan’s, but Christ over-came the world (Joh 16:33). So far from finding in Jesus anything that he could claim as his own, the prince of this world was himself judged by Jesus (Joh 16:11), and by Him cast out (Joh 12:31; cf. Luk 10:18).

4. ἀρχηγός is twice applied to Christ in Acts in the expressions ‘Prince [EVm ‘Author’] of life’ (acts Act 3:15) and ‘a Prince and a Saviour’ (Act 5:31). Elsewhere the Gr. word is used in NT only in Heb 2:10; Heb 12:2, both times of Christ. In Heb 2:10 Authorized Version renders ‘captain,’ Revised Version NT 1881, OT 1885 ‘author,’ (Revised Version margin) ‘captain’; in Heb 12:2 Authorized Version and Revised Version NT 1881, OT 1885 have ‘author,’ AVm [Note: Vm Authorized Version margin.] ‘beginner,’ (Revised Version margin) ‘captain.’ For the precise force of the word in the two passages in Heb. reference may be made to art. Captain. The ‘Prince’ (Vulgate princeps) of Act 5:31 is thoroughly justified in this connexion by both classical and LXX Septuagint usage, and is particularly appropriate if, as Chase suggests (Credibility of Acts, p. 130), we may see in the expression ‘a Prince and a Saviour’ an echo of ‘the current phraseology—liturgical and literary—of the Messianic hope.’ In Act 3:15, on the other hand, ‘Author of life’ (Vulgate auctor vitœ) is more suitable than ‘Prince of life.’ The use of ἀρχηγός with a causative force (often making it practically synonymous with αἴτιος, with which it is sometimes joined) is common in Gr. writers from Plato downwards, more especially when it is followed by the genitive of the thing. Moreover, there is no suggestion here of that idea of ‘leadership’ which is in keeping with both of the passages in Hebrews, and seems best to bring out their full meaning.

Literature.—The Lexx. s.vv.; Alford’s Gr. Test.; Westcott’s St. John; Bruce and Dods in EGT [Note: GT Expositor’s Greek Testanent.] ; Holtzmann in Hand-Com.; Hasting’s Dictionary of the Bible , art. ‘Prince’; Chase, Credibility of the Acts, p. 129 ff.; Spurgeon, The Messiah, 163, 175.

J. C. Lambert.

PRINCE.—This is the tr. [Note: translate or translation.] of a considerable number of Heb. and Gr. words, expressing different shades of meaning, e.g. ‘chieftain,’ ‘ruler,’ ‘king,’ ‘governor,’ ‘noble,’ ‘deputy.’ The main terms are 1. sar, ‘one who has authority or bears rule.’ It is used of rulers (Isa 21:6, Num 21:18 etc.), of royal officials (Gen 12:15, 2Ki 24:12 etc.), of leaders in war (1Sa 22:2), of tribal chieftains (e.g. Philistines, 1Sa 18:30), of the chief butler and baker (Gen 40:2; Gen 40:16), of the keeper of prison (Gen 39:21), of the taskmaster (Exo 1:11), of the prince of the eunuchs (Dan 1:7). It came later to be applied to the guardian angels of the nations (Dan 10:13; Dan 10:20-21), to Michael the archangel (Dan 12:1). It is the most general term for prince, and occurs in the fem, form sârâh, ‘princess,’ used of the wives of Solomon (1Ki 11:3), and also of Jerusalem ‘princess among the provinces’ (Lam 1:1), and it is translated ‘ladies’ in Jdg 5:29 and ‘queens’ in Isa 49:23.

2. nâgîd, ‘one who is high, conspicuous, outstanding.’ It is applied to the governor of the palace (2Ch 28:7), the keeper of the treasury (1Ch 26:24), the chief of the Temple (1Ch 9:11, 2Ch 31:13); also to the chief of a tribe (2Ch 19:11), the son of a king (2Ch 11:22), the king himself (1Sa 25:30), the high priest (Dan 9:25), and is occasionally in AV [Note: Authorized Version.] translated ‘captain.’

3. nâsî’, ‘one lifted up,’ is applied to chiefs of tribes, princes of Ishmael (Gen 17:20), to Abraham (Gen 23:6), to Shechem (Gen 34:2), to Sheshbazzar (Ezr 1:8). It is often used of the heads of the Israelitic tribes, and translated ‘ruler’ in AV [Note: Authorized Version.] . The word is frequently in Ezekiel used of kings of Judah and foreign princes, and is also applied to the future head of the ideal State (Gen 34:24 etc.).

4. nâdîb, ‘willing,’ ‘a volunteer,’ ‘generous,’ ‘noble,’ generally found in plur. and often translated ‘nobles,’ used of those of noble or princely birth (1Sa 2:8, Psa 47:9; Psa 107:40 etc.).

Other less frequent terms are nâsîk ‘installed,’ partĕmîm ‘leading men,’ qâtsîn ‘judge,’ shâlîsh ‘officer,’ ‘captain,’ sĕgânîm ‘deputies.’ In Dan 3:2-3; Dan 3:27; Dan 6:2; Dan 6:4; Dan 6:7, the ‘princes’ of AV [Note: Authorized Version.] are Persian satraps, while in the names Rabshakeh, Rabsaris the prefix rab signifies ‘chief,’ as also the proper name Rezon (1Ki 11:23), which occurs as a common noun (râzôn) in Pro 14:28. We may also note that in Job 12:19 the word ‘priests’ (kôhănîm) is wrongly rendered ‘princes,’ and in Psa 68:31 the word translated ‘princes’ is not found in any other passage, the text being likely corrupt.

The NT terms are 1. archçgos, applied to Christ ‘the Prince (author) of life’ (Act 3:15), ‘Prince and Saviour’ (Act 5:31); so in Heb 2:10 Jesus is ‘the author (AV [Note: Authorized Version.] ‘captain’) of salvation’ and in Heb 12:2 the ‘author and finisher of our faith.’ 2. archôn, used of Beelzebub (Mat 9:34; Mat 12:24, Mar 3:22), of the princes of the Gentiles (Mat 20:25), the princes of this world (1Co 2:6; 1Co 2:8), prince of the power of the air (Eph 2:2), the Prince of the kings of the earth (Rev 1:5). 3. hçgemôn, used of Bethlehem, ‘not least among the princes of Judah’ (Mat 2:6).

W. F. Boyd.

prins: This word occurs quite frequently in our English Bible, mostly in the Old Testament. While it is never used to denote royal parentage (compare 1Ch 29:24), it often indicates actual royal or ruling power, together with royal dignity and authority. As a rule, the name is given to human beings; in a few instances it is applied to God and Christ, the angels and the devil.

In Mat 2:6 the word rendered “princes” might be translated “princely cities”; at least, this seems to be implied. Here the term ἡγεμών, hēgemṓn, “leader,” “ruler,” “prince,” is used, undoubtedly to hint at the fact that Bethlehem was the native city of a great prince. In the other New Testament passages the word ἄρχων, árchōn, “a potentate,” “a person in authority,” “a magistrate,” occurs most frequently (compare Mat 9:34; Mat 12:24; Mat 20:25 (the Revised Version (British and American) “ruler”); Mar 3:22; Joh 12:31; Joh 14:30; Joh 16:11; 1Co 2:6, 1Co 2:8 the King James Version; Eph 2:2; Rev 1:5 (the Revised Version (British and American) “ruler”)). In most of these instances the term “prince” refers to the devil.

In Act 3:15; Act 5:31, the word ἀρχηγός, archēgós, “leader,” is employed referring to Christ as the author of life and salvation (compare Heb 12:2, where the term archēgos is rendered “author” (Revised Version) or “captain” (Revised Version margin)).

The Old Testament contains a number of different words mostly rendered “prince” or “princes” in the English Versions of the Bible.

(1) שׂר, sar: In Jos 5:14 the mysterious armed stranger seen by Joshua near Jericho calls himself the “prince of the host of Yahweh”: a high military title applied to a superhuman being. In Isa 9:6, the name is given to the child representing the future Messiah. The term “Prince of Peace” denotes the eminent position and the peaceful reign of the Messianic king: the highest human title in its most ideal sense. Dan 8:11: here, again, as in Jos 5:14, occurs the phrase “prince of the host.” In Dan 8:25 “the prince of princes” refers to God Himself: the highest human title in its absolute sense applied to God. Dan 10:21: “Michael your prince.” Michael the archangel is here called the prince of the Jewish people. He is the princely representative of God’s people in the sight of God, a royal title suggesting high power and alliance with God in the great struggle going on between Him and the powers of darkness. Dan 12:1: here Michael is called “the great prince” who standeth for the children of Israel; supplementing Dan 10:21. In Dan 10:13: “the prince of the kingdom of Persia” (compare Dan 10:20, “the prince of Persia,” “the prince of Greece”), the expression is used in the same general sense as in Dan 10:21. Each individual nation is represented as guided by a spiritual being that may or may not be an ally of God in His combat with the devil. In the majority of cases, though, the term sar is applied (a) to men exercising royal or ruling power: Pro 8:16: “By me princes (margin “or rulers”) rule” Isa 32:1: “Behold, a king shall reign in righteousness, and princes shall rule in justice.” Judicial power is included (compare Exo 2:14: “Who made thee a prince and a judge over us?” and Psa 148:11: “princes and all judges of the earth”). In some passages the word sar, having been rendered “prince,” stands for “chief”; so Jdg 7:25: “They took the two princes of Midian” (compare Jdg 8:14; 1Sa 29:4; 2Sa 10:3, etc.). (b) To royal officers of a high rank: Gen 12:15: “the princes of Pharaoh” (compare 2Ki 24:14: “Jerus and all the princes”; 1Ch 29:24; 2Ch 24:23; Jer 36:21; Jer 52:10; Hos 5:10, etc.). “Ambassadors” (Jer 36:14); “governors” (1Ki 20:14: “By the young men (margin “or, servants”) of the princes of the provinces”; compare Est 1:3, Est 1:14, “the seven princes”); “the chief of the eunuchs” (Dan 1:7); a “quartermaster” (Jer 51:59: “Seraiah was chief chamberlain” (margin “or, quartermaster”)). The King James Version renders it “a quiet prince,” i.e. a prince having rest, instead of procuring rest (מנוּחה שׂר, sar m^enūḥāh, “a sar of rest”). In post-exilic times: Ezr 9:1: “The princes drew near unto me.” They were the political leaders of the people (compare Ezr 10:8: “the princes and the elders”; Neh 9:38: “our princes, our Levites, and our priests”; Neh 11:1: “The princes of the people dwelt in Jerus”; Neh 12:31: “the princes of Judah”). Of course, they were all subject to the authority of the Persian kings. (c) To the priesthood: 1Ch 24:5: “princes of the sanctuary, and princes of God” (of Isa 43:28). (d) On account of great achievements: 2Sa 3:38: “Know ye not that there is a prince and a great man fallen this day in Israel?” - an honorary title. Generally speaking, a prince is a wealthy man (compare Job 34:19: “That respecteth not the persons of princes, nor regardeth the rich more than the poor”), and he is a prominent man embodying true, although mortal, manhood (compare Psa 82:7: “Nevertheless ye shall die like men, and fall like one of the princes).

(2) נשׂיא, nāsı̄’: usually derived from נשׂא, nāsā’, “to lift,” hence, “exalted”; otherwise: a “speaker.” (a) An honorary title (compare Gen 23:6: “Thou art a prince of God among us.” The distinction is conferred upon Abraham by the children of Heth). (b) A name given to the heads of the Israelite tribes, families and fathers’ houses: Num 3:24: “the prince of the fathers’ house of the Gershonites” (compare Num 3:30, Num 3:35); Num 3:32: “Eleazar ... shall be prince of the princes of the Levites, and have the oversight of them that keep the charge of the sanctuary”; Num 4:34: “the princes of the congregation.” They seem to be identical with the “rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens” (compare Exo 18:21; Num 16:2). Num 7:2: “the princes of Israel, the heads of their fathers’ houses ... the princes of the tribes” (compare Num 17:2, Num 17:6; Num 34:18; Jos 22:14; 1Ch 4:38). (c) Equivalent to chief or king: Gen 17:20: “Twelve princes shall he beget” (compare Gen 25:16); Gen 34:2: “Shechem the son of Hamor the Hivite, the prince of the land”; Num 25:18: “Cozbi, the daughter of the prince of Midian” (compare Jos 13:21); 1Ki 11:34: “I will make him prince all the days of his life.” This was said of Solomon, which shows the term equivalent to king. Of special interest is the use of the word nāsı̄’ in Ezekiel. The name is given to the Jewish king (compare Eze 12:10: “This burden concerneth the prince in Jerusalem”). Then, again, it is applied to the future theocratic king (compare Eze 34:24; Eze 37:25, etc., and especially chapters 45; 46). It is also used of foreign potentates and high officers (compare Eze 26:16: “the princes of the sea”; Eze 28:2: “the prince of Tyre”; Eze 30:13: “a prince from the land of Egypt”); Eze 32:29: “Edom, her kings and all her princes”; and, likewise, of high Jewish officers (Eze 21:12). (d) A title bestowed upon Sheshbazzar (Ezr 1:8).

(3) נדיב, nādhı̄bh: 1Sa 2:8: “To make them sit with princes” (compare Psa 113:8). The original meaning of the term is willing or obliging; then generous (“liberal”; compare Pro 19:6: “Many will entreat the favor of the liberal man”; yet, it might safely be rendered here “prince”, margin) or noble-minded; a gentleman, a nobleman, a person of rank, a prince. Job 12:21: “He poureth contempt upon princes” (compare Psa 107:40); Job 21:28: “Where is the house of the prince? And where is the tent wherein the wicked dwelt?” The context here suggests the thought of a wicked prince, a tyrant. Psa 47:9: “The princes of the peoples are gathered together” (compare Psa 118:9; Psa 146:3; Pro 17:7; Pro 25:7; Son 7:1).

(4) נגיד, nāghı̄dh: According to Gesenius, this term denotes originally either a high-minded person (compare the preceding word, nādhı̄bh) or a speaker, a spokesman; then a prince, a king. 1Sa 13:14: “Yahweh hath appointed him to be prince over his people” (compare 2Sa 5:2: “Thou shalt be prince (the Revised Version margin “leader”) over Israel”; 2Sa 6:21; 2Sa 7:8; 1Ki 1:35; 1Ki 14:7; 1Ki 16:2; Job 29:9; Job 31:37; Psa 76:12; Pro 28:16; Eze 28:2: “prince of Tyre”; Dan 9:25: “the anointed one, the prince,” the King James Version the “Messiah the Prince”; Dan 9:26: “the prince that shall come” (the Roman emperor?); Dan 11:22: “the prince of the covenant” (either a high priest or some Egyptian king, Ptolemeus Philometor?).

(5), (6) רזון, rāzōn, and רוזן, rōzēn, “a high official,” “a prince,” usually associated with the word “king” or “judge.” Pro 14:28: “In the multitude of people is the king’s glory; but in the want of people is the destruction of the prince” (rāzōn); Jdg 5:3: “Hear, O ye kings; give ear, O ye princes” (rōz^enı̄m); Pro 8:15: “By me kings reign, and princes (rōz^enı̄m) decree justice” (compare Pro 31:4; Hab 1:10); Isa 40:23: “that bringeth princes (rōz^enı̄m) to nothing; that maketh the judges of the earth as vanity.”

(7) נסך, nāṣı̄kh, derived from נסך, nāṣakh, “to install a king” (compare Psa 2:6); hence, a prince: Jos 13:21: “the princes of Sihon” (compare Psa 83:11); Eze 32:30: “the princes of the north”; Mic 5:5: the Revised Version (British and American) “principal men,” the Revised Version margin “princes among men”; Dan 11:8: the Revised Version (British and American) “molten images,” the Revised Version margin “princes.”

(8) קצין, ḳācı̄n, “a judge,” “a military leader,” “a prince”; Dan 11:18: “A prince (the Revised Version margin “captain”) shall cause the reproach ... to cease” (probably a Roman consul; a Roman general?).

(9) שׁלישׁ, shālı̄sh: The usual explanation, “one of the three men on a war-chariot” is highly improbable; Gesenius suggests that it is a loan-word, and renders it “hero.” Eze 23:15: “All of them princes to look upon” (“picked men,” Gesenius).

(10) חשׁמנּים, ḥashmannı̄m: Psa 68:31: “Princes shall come out of Egypt.” Septuagint renders it πρέσβεις, présbeis, “ambassadors,” Vulgate (Jerome’s Latin Bible, 390-405 A.D.) legati. But the meaning is uncertain. See also GOVERNOR, 1, (8).

This is the rendering of two Gr. words in the NT, viz. ἀñ÷çãüò and ἄñ÷ùí. The translation ‘prince’ is assigned to ἀñ÷çãüò in two passages in Acts, viz. Act_3:14 f., ‘desired a murderer to be granted unto you; and killed the Prince of life’ (AVm_ and RVm_ ‘Author’); and Act_5:31, ‘Him hath God exalted with his right hand to be a Prince and a Saviour.’ In the latter passage the title evidently denotes the royal dignity to which Jesus has been raised by the Resurrection; but in the other quotation ἀñ÷çãὸò ôῆò æùῆò rather refers to His work as Saviour, and thus the marginal translation is preferable. He is the Author of life in the sense that He is the Mediator to others of eternal life (cf. Heb_2:10, ἀñ÷çãὸí ôῆò óùôçñßáò áὐôῶí [AV_ and RVm_ ‘captain of their salvation,’ RV_ ‘author’], and Heb_5:9, áἴôéïò óùôçñßáò áἰùíßïõ [AV_ and RV_ ‘author of eternal salvation,’ RVm_ ‘cause’]). The title ‘author of life’ is specially suggestive in the passage in Acts in virtue of the contrast it presents to the ‘murderer’ whom they desired instead.

The title ‘Prince’ (ἄñ÷ùí) is applied to Jesus Christ in Rev_1:5, ‘firstbegotten (RV_ ‘firstborn’) of the dead, and the prince (RV_ ‘ruler’) of the kings of the earth’ (cf. Psa_89:27). In virtue of the Resurrection Jesus has been exalted to Divine Lordship (cf. Mat_28:18, Php_2:9). The title ‘prince of the kings of the earth’ corresponds to the ‘King of kings and Lord of lords’ of Rev_17:14; Rev_19:16. It is characteristic of Rev., with its transference to the Christ of the attributes of the theocratic king, to emphasize the sovereignty of the Exalted Christ over all earthly potentates.

There are two other passages in the apostolic writings in which ἄñ÷ùí is translated ‘prince.’ In one, Eph_2:2, ‘the prince of the power of the air’ (ὁ ἄñ÷ùí ôῆò ἐîïõóßáò ôïῦ ἀÝñïò), the reference is plainly to Satan. ἐîïõóßá is here used collectively to denote the whole array of the hosts of evil. These are conceived as having their dwelling in the air, i.e. midway between heaven and earth (cf. Eph_6:12, ôὰ ðíåõìáôéêὰ ôῆò ðïíçñßáò ἐí ôïῖò ἐðïõñáíßïéò). The other passage is 1Co_2:6; 1Co_2:8. There is difference of opinion as to who are ‘the princes of this world’ (RV_ ‘rulers of this world,’ RVm_ ‘age’) here referred to. There are some who see merely a reference to those who through birth, culture, and power hold a high place in the esteem of their fellows. But others find in the passage an allusion to the evil spirits to which there was a tendency in later Judaism to assign part at least of the government of the world. These spirits are represented as having brought about the death of Christ in their blind ignorance of the Divine wisdom. Had they known the Lord of glory, they would never have committed such a fatal mistake.

Literature.-H. Lietzmann’s Handbuch zum NT, 1912, comm. on 1Co_2:6; W. Bousset, Die Religion des Judentums im neutest. Zeitalter2, 1906, p. 371 ff.; F. H. Chase, The Credibility of the Acts, 1902, p. 129 f.; HDB_, art._ ‘Prince.’

G. Wauchope Stewart.