Two Greek words are thus translated in the Authorized Version . (1) åὐãåíÞò, ‘well-born,’ ‘of noble birth,’ and secondarily, as the natural outcome of that privileged condition, ‘of noble mind or spirit,’ is used in its primary sense in 1Co_1:26, ‘not many noble.’ The negative phrase is not to be taken as if it meant ‘none’ (see J. Orr, Neglected Factors in the Study of the Early Progress of Christianity, 1899, p. 99 ff.). In its secondary sense, it is applied to the Jews of BerCEa, who were ‘nobler,’ i.e. of a better and more generous spirit, than those of Thessalonica ‘in that they received the word with all readiness of mind, examining the scriptures daily whether these things were so’ (Act_17:11). The use of the comparative does not imply that the Jews of Thessalonica had any nobility of spirit. (2) êñÜôéóôïò, ‘most mighty,’ or, as a title of honour, ‘most noble or excellent,’ is used by Claudius Lysias in his letter to Felix (Act_23:26); by Tertullus in addressing Felix (Act_24:3); and by St. Paul in addressing Festus (Act_26:25). The Revised Version in all three instances translates it ‘most excellent.’ It was a title usually given to magistrates, and was regarded as a high compliment. An appellation of Achilles was êñÜôéóôïò ἙëëÞíùí (Soph. Philippians 3).
John Reid.