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The Richest Man in Babylon is a 1926 book by George S. It provides financial advice through the lens of parables that are set in the ancient city of Babylon, which originally stood around 8000 years ago. A 3 Minute Summary of the 15 Core Lessons #1 Seven Cures to a Lean Purse. The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son. Psalm 87:4 I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. Man cycles past a street advertisement for a lingerie brand displaying the message 'Dear NSA, don't spy on Angela, peek at Angelique.' 'Before', 1736; a man draws a reluctant and distressed woman toward the bed he is sitting on.
(13) The church. . . . elected together with you.--In the original it simply stands 'the co-elect one [fern. sing.] in Babylon.' Some, therefore, seeing immediately after, 'Marcus, my son,' and knowing that St. Peter was a married man (Matthew 8:14, 1Corinthians 9:5), have thought that this 'co-elect one' was St. Peter's wife. But (1) it is highly improbable that St. Mark was in that sense 'son' to St. Peter; (2) quite as improbable that she would have been put so prominently forward in such an Epistle; (3) the word 'co-elect' evidently refers back to 1Peter 1:2, and means 'co-elect with you,' not 'with me.' It was becoming a not infrequent mode of designating a church, to personify it under a female title (see 2John 1:1; 1Peter 1:4-5; 1Peter 1:13); and it seems therefore much more natural to suppose that the salutation is from this church of 'Babylon' to her sister churches in the provinces of Asia Minor. The modesty with which this church at 'Babylon' is spoken of, as being only one of many 'co-elect' ones is noteworthy. She does not claim such a position among churches as (e.g.) in Song of Solomon 6:8-9.That is at Babylon.--Three places have claimed to be understood under this name: (1) A little place called Babylon in Egypt, which has nothing to plead for itself except the unlikelihood of St. Peter ever being at the Oriental Babylon, coupled with the difficulty of supposing that the name is used quite figuratively. Perhaps, also, we should mention the traditional connection of St. Mark with Egypt. No one now, however, maintains this view. (2) The literal Babylon in the East. This has for itself the simple way in which St. Peter uses the word without any circumlocution. But it has 'nothing else for it, to set against all the overwhelming arguments in favour of the third claimant; besides which we learn from Josephus of a great expulsion of Jews from the Oriental Babylon a few years before this date: these Jews might of course, however, have gathered there again, as they did at Rome, in spite of frequent expulsions. (3) It may be called the established interpretation that the place meant is Rome. We never hear of St. Peter being in the East, and the thing in itself is improbable, whereas nothing but Protestant prejudice can stand against the historical evidence that St. Peter sojourned and died at Rome. Whatever theological consequences may flow from it, it is as certain that St. Peter was at Rome as that St. John was at Ephesus. Everything in the Letter also points to such a state of things as was to be found at Rome about the date when we believe the Letter to have been written. It is objected that St. Peter would not gravely speak of Rome under a fanciful name when dating a letter; but the symbolism in the name is quite in keeping with the context. St. Peter has just personified the church of the place from which he writes, which seems quite as unprosaic a use of language as to call Rome 'Babylon.' And it seems pretty clear that the name was quite intelligible to Jewish readers, for whom it was intended. The Apocalypse (Revelation 17:18) is not the only place where Rome is found spoken of under this title. One of the first of living Hebraists (who will not allow his name to be mentioned) told the present writer that no Hebrew of St. Peter's day would have had need to think twice what city was meant when 'Babylon' was mentioned. And on the mention of the name, all the prophecies of the vengeance to be taken on the city which had desolated the Holy Land would rush with consolation into the mind of the readers, and they would feel that St. Peter, though supporting St. Paul, was still in full sympathy with themselves. Finally, as M. Renan suggests, there were reasons of prudence for not speaking too plainly about the presence of a large Christian society in Rome. The police were still more vigilant now than when St. Paul wrote in guarded language about the Roman empire to the Thessalonians. (See Excursus on the Man of Sin, after 2 Thess.) It might provoke hostilities if the Epistle fell into the hands of a delator, with names and places too clearly given.
Marcus, my son.--The particular word here used does not occur elsewhere of spiritual relationship, but the other thought is very improbable. We should have heard of it in other places had St. Mark been his son in the flesh. (See Acts 12:12.) St. Mark was. of course, well known in Asia Minor (Acts 12:25; Colossians 4:10; 2Timothy 4:11).
Verse 13. - The Church that is at Babylon, elected together with you, saluteth you; literally, the co-elect in Babylonἡ ἐν Βαβυλῶνι συνεκλεκτή. The word 'Church' is given in no manuscripts with the remarkable exception of the Sinaitic; the rest have simply 'the co-elect.' We ask - What word is to be supplied, 'Church' or 'sister'? Some think that St, Peter's wife (comp. Matthew 8:14; 1 Corinthians 9:5) is intended, or some other well-known Christian woman (comp. 2 John 1). In favor of this view is the following salutation from Marcus. It is more natural to join together the names of two persons than to couple a Church with an individual. Also it scorns exceedingly improbable that such a word as 'Church' should be omitted (a word, we may remark, which occurs nowhere in St. Peter's Epistles), and the ellipse left to be filled up by the readers. On the other hand, it is said to be unlikely that a humble Galilaean woman should be described as 'the co-elect in Babylon.' This argument would have considerable weight if the apostle were writing from large and well-known Church, like that at Rome; but it is quite possible that 'the co-elect' might be the only Christian woman, or the one best known among a very small number in Babylon. On the whole, it seems most probable to us that by 'the co-elect' (whether we supply 'together with you' or 'with me') is meant a Christian woman known at least by name to the Churches of Asia Miner, and therefore very possibly St. Peter's wife, who, St. Paul tells us, was his companion in travel. The question now meets us - Is 'Babylon' to be taken in a mystic sense, as a cryptograph for Rome, or literally? Eusebius, and ancient writers generally, understand it of Rome. Eusebius is commonly understood to claim for this view the authority of Papias and Clement of Alexandria (as has been stated in the Introduction, p. 9.). But the historian's words ('Hist. Eccl.,' 1. 15. 2) seem to claim that authority only for the connection of St. Peter with St. Mark's Gospel; the identification of Babylon with Rome seems to be mentioned only as a common opinion in the time of Eusebius. It is said that there is n o trace o f the existence of a Christian Church at the Chaldean Babylon, and no proof, apart from this passage, that St. Peter was ever there. There had been a great Jewish colony at Babylon, but it had been destroyed in the time of Caligula. In answer to these arguments, it may be urged that the cryptograph of Babylon for Rome would probably not be understood; even if we assume the earliest date assigned to the Apocalypse, that book could scarcely be known very generally in Asia Minor when this Epistle was written. St. Peter at Babylon, like St. Paul at Athens, may have met with little success; the infant Church may have been quickly crushed. There may have been a second settlement of Jews at Babylon between A.D. and the date of this Epistle. But it is quite possible that St. Peter may have been working as a missionary among the Babylonian Gentiles, for we cannot believe that he confined his ministrations to the Jews. On the whole, it seems much more probable that St. Peter was writing at the famous city on the Euphrates, though no traces of his work there remain, than that he should have used this one word in a mystical sense at the end of an Epistle where all else is plain and simple (see this question discussed in the Introduction, p. 9.). And so doth Marcus my son. Τέκνον is the word used by St. Paul of spiritual relationship (see 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4). St. Peter has υἱός here. Still, it seems most probable that Marcus, mentioned as he is without any further description, is not a son of the apostle after the flesh, but the well-known John Mark of the Acts (see Introduction, p. 8.).Parallel Commentaries ...
[The church]
ἡ(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.
in
ἐν(en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.
Babylon,
Βαβυλῶνι(Babylōni)
Noun - Dative Feminine Singular
Strong's Greek 897: Of Hebrew origin; Babylon, the capitol of Chaldaea (as a type of tyranny).
chosen together with [you],
συνεκλεκτὴ(syneklektē)
Adjective - Nominative Feminine Singular
Strong's Greek 4899: Fellow-elect, fellow-chosen. From a compound of sun and eklegomai; chosen in company with, i.e. Co-elect.
sends you greetings,
Ἀσπάζεται
Babylon Dating Many
(Aspazetai)Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's Greek 782: To greet, salute, pay my respects to, welcome. To enfold in the arms, i.e. to salute, to welcome.
[as does]
καὶ(kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.
my
μου(mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.
son
υἱός(huios)
Noun - Nominative Masculine Singular
Strong's Greek 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.
Mark.
Μάρκος(Markos)
Noun - Nominative Masculine Singular
Strong's Greek 3138: Of Latin origin; Marcus, a Christian.
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