Exegetical and Hermeneutical Commentary of Philippians 2:20
For I have no man likeminded, who will naturally care for your state.
20. For ] He gives his reason for sending Timothy.
likeminded ] Lit., “ equal-souled; ” a slight echo, in form, of the verb just above. Timothy’s “soul,” his loving and willing self, was “equal,” level, to St Paul’s, in pure, cordial, interest in the Philippians. The Greek adjective occurs nowhere else in the N.T., and in the LXX. only Psal. 54:13 (Heb., 55:14), for the Hebrew “ after my scale, or standard ”: a good parallel. The A.V. margin, “ so dear unto me,” is certainly mistaken.
naturally ] R.V. “ truly.” But the A.V. well conveys the meaning. The word is literally, genuinely; so that heart corresponds to action.
care ] Better, take careful, anxious thought. The verb ( merimnn) is traced by recent philologists into connexion with root-words giving the idea of mindfulness, earnestness of thought, not, as according to the once current etymology, division of thought. It is the same verb as that below, Php 4:6, where see note. The apparent contradiction of the two passages has a beautiful harmony beneath it. Timothy’s “anxiety” was in fact painstaking thought for others; the “anxiety” forbidden, Php 4:6, is the result of our failure, as each felt burthen comes, to pass it on to the love and care of the Lord. The verb (or its cognate noun) rendered “ care ” here occurs in the sense it bears here, 1Co 7:32; 1Co 7:34 ; 1Co 12:25; 2Co 11:28. In all other places its reference is to anxiety in an unfavourable sense of the word.
Fuente: The Cambridge Bible for Schools and Colleges
For I have no man like-minded – Margin, so dear unto me. The Greek is, isopsuchon – similar in mind, or like-minded. The meaning is, that there was no one with him who would feel so deep an interest in their welfare.
Who will naturally care – The word rendered naturally – gnesios – means sincerely and the idea is, that he would regard their interests with a sincere tenderness and concern. He might be depended on to enter heartily into their concerns. This arose doubtless from the fact that he had been with them when the church was founded there, and that he felt a deeper interest in what related to the apostle Paul than any other man. Paul regarded Timothy as a son, and Pauls sending him on such an occasion would evince the feelings of a father who should send a beloved son on an important message.
Fuente: Albert Barnes’ Notes on the Bible
Php 2:20-21
For I have no man like minded
The care of a good pastor for his people
I.
Every good minister feels a tender concern for the good of his people. Every good minister is–
1. A good man; and therefore has a spirit of benevolence.
2. Has experienced a saving change, and is therefore anxious for the salvation of others.
3. Has grown in grace himself, and is consequently desirous to promote the spiritual good of others.
II. Why this is true of every good minister. Because–
1. He realizes that God has committed the flock into his hands, and, for a time, suspended their present and future good upon his care and fidelity.
2. Because his people have committed themselves to his pastoral watch and care.
3. Because he freely and solemnly engages to be their spiritual guide and watchman.
4. Because he knows that his interest is inseparably connected with theirs.
5. Because he views their eternal interests as inseparably connected with the eternal interests of Christ. (N. Emmons, D. D.)
Missionary agency
I. The men wanted. Those like minded with the apostle, men of earnest, spontaneous, self-denying zeal.
II. The scarcity of them.
1. Manifest.
2. Humiliating.
3. Admonitory.
III. The reason of it.
1. Selfish aims.
2. Want of love to Christ. (J. Lyth, D. D.)
Concern for the spiritual wants of men
I. The situation of mankind. From a spiritual point of view this is such as to awaken the unaffected concern of good men.
II. The rarity of those who care for the spiritual state of others.
1. They were rare in Pauls time.
2. They are rare now in proportion to the number who require their efforts, although in a less degree than formerly.
III. The principal causes of this unconcern.
1. An inordinate and criminal self-love.
2. The prevalence of unbelief.
3. Despondency. (E. Payson, D. D.)
Failures
In this and like passages we may trace signs of one of the apostles trials, which we hardly estimate at its real measure. His forced inactivity opened to him a new experience. He had to sit still and see what became of his work, with the sense that the world thought him a defeated man. Judged by our rule such a result would appear to be failure in life; and we should expect the attendant feelings to be those of depression and disappointment. We know that it was not so with St. Paul; but moods of feeling come and go even in the strongest, and we may see signs that he was not unmoved. There is an under tone of deep sadness in this Epistle, full as it is of firm confidence and rejoicing. He was at Rome. What had become of his great Epistle? Do we not read between the lines here that the reality was not all he had hoped for? There was energy, zeal, progress; Christ and His servant were spoken of in the household of Nero: Rome was hearing more than ever of the name of Christ. But there was another side to this. How was the solemn adjuration of Rom 12:1 realized. What fruit had come from his lessons of forbearance and cooperation? What a tale does it tell when there in the midst of that great active Church, there was no man like minded, etc. To a faith like St. Pauls these adverse appearances, though they might bring for him as they passed a cry of distress, wore a very different aspect to what they did to the world. They were but parts of his Masters use of him, and if the moments disloyalty or littleness stung him, the next moment brought back the unfailing joy.
I. The failure of life. The contrast between its opening and its close is what mankind has been accustomed to see from the beginning. Examples of it are familiar to us now.
1. In their coarser forms we have evidence of them in the old cries about the cheats and broken promises of life, in the discontent of the successful, and in the falls from goodness to evil.
2. All our lives have failure in them. Every action is an instance how we have come short.
3. We see the failures of life in the ordinary incidents of our experience; when the good die young; when the bright promise is cut short; when men miss their true calling or ignobly shrink from it; where a life of noble labour is wrecked as a ship sinks within sight of port.
4. But the failures which specially touch us are when a man has aimed high, and has shot wide of his mark or short of it; when care, love, and toil have been lavished on an idea or a cause, and the idea will not stand the test, or the cause dwindles into rivalry or strife; when the successful statesman sees his policy bringing forth fruit which he did not plant or look for; when the reformer sees his work taken out of his hand by disciples of meaner and narrower thoughts; still worse when he becomes their dupe and leaves the evils of the world greater than when he assailed them.
5. So it has been with those heroic institutions which have one after another tried some great effort for Gods glory. The flock of Francis, the royal-hearted bridegroom of the forgotten poverty of Christ sank down too often into idle mendicants; the flock of Dominic became the ministers of the inquisition; the little company who devoted themselves to the service of Jesus swelled into that mighty order which has furnished the bravest of missionaries, but also the most daring and ambitious of political intriguers.
6. What right have we to wonder when the greatest of Gods instruments, His Church, presents in its reality such a contrast to its ideal, when, in spite of all the wonders it has done, it has failed to do all that was expected of it. But what is it but the inevitable incident in the mingled greatness and littleness of human life.
II. Failure means humiliation to ourselves, but we know not what it means in the counsels of God. There is something wiser even than the world, and that is the counsel of Him who taketh the wise in their own craftiness. Paul in prison could not refute the worlds accusation of failure nor convince it of the meaning of what he had done, and of what was to follow it. His justification belonged to God his Master, and God kept it in His own hands for this world and the next.
III. How shall we think then about what we call failure.
1. We cannot take it in at all adequately without being led to think, not hopelessly, scornfully, or indifferently, but humbly of this human life in which it is so severe a part of our discipline. And these lowly thoughts are enforced by the contrast between what we do as moral agents, and what we achieve within the range where simple intelligence works, in mathematics, physics, mechanics, etc. Within that range men can predict without mistake, secure perfection in their skill, and move from one stupendous discovery to another; but all is changed when we pass into that other world whose ruling powers are love, duty, pain, and death. Compare what we achieve in mathematical and physical science with our success in the problems of government. Does not this read the Bible lesson of lowly thinking in the rebuke which it gives to ambition and pride.
2. Shall we then sit with folded hands, idle and hopeless because the chances of failure are so formidable, and like the servant in the parable bury our talent. There can be no failure worse than that. God our Master sends us forth not to make our mark but to work. God accomplishes His purposes in many ways; one of them we know, by the highest of all examples, the way that seems irretrievable disaster. The followers of the Cross have no right to look, in their own day, for the recognition of success; and, besides, we are bad judges of success and failure. Only in after years does the work draw itself up to its true grandeur; only then do we lose sight of partial failures and see it at last for what it is.
3. Dont let us be afraid, in a good cause, of the chances of failure. Heaven is for those who have failed on earth, says the mocking proverb: and since Calvary no Christian need be ashamed to accept it. But even here, men have that within them which recognizes the heroic aspect of a noble failure. Even here it is better to have failed than not to have tried; to make the mistakes of the good than never to have struck one blow for Christ because so many have struck to little purpose. If the great and saintly life be incomplete, at least there is the great and saintly life. If the great effort has waxed feeble, at least there has been a new beacon of warning. The world would have missed its highest examples, if men had always waited tilt they could make a covenant with success. (Dean Church.)
The experience of isolation
I. It is a common complaint amongst us that we want sympathy.
1. We are lonely, we say; and if not actually solitary, are solitary in heart. The young are too impatient, too imperious in their demand for sympathy; the old are sometimes too tolerant, at least too fond, of isolation.
2. There is much that is fanciful and morbid in the complaint of the young that they have no one like minded. Why cannot that sister make one of her own household the sharer of her troubles and joys? No, that is too tame and commonplace a friendship: nothing but that which is self-made and self-sought has any charms for one who is as yet trying new sources of happiness instead of drinking thankfully of those which God has opened.
II. St. Paul gives no encouragement to this ungrateful pursuit.
1. True, he was a man to whom life without love would have been a daily torture and death. Nor was his a promiscuous love only. Within the universal brotherhood he had his special preferences and close attachments.
2. But his thirst for human love was not the sentimental, purposeless thing it is with many. His best affections were engaged and fixed unalterably. To me to live is Christ. What he sought in human friendship was not a supreme, nor even subordinate object of affection. He sought sympathy in his work for Christ: the loneliness he bewailed was a loneliness in his care for Christs people. How this says to us, Away with your little, selfish, earth-born murmurings! So long as your troubles are all selfish they cannot be borne too lonelily.
3. And if sympathy like this be denied you, learn like Paul to be content (Php 4:11; Rom 8:31, etc.). (Dean Vaughan.)
Care for souls
Some preachers think only of their sermon; others think only of themselves: the man who wins the soul is the man who aims at it. (Dean Hook.)
Natural care for others
The following account of a piece of heroism on the part of a young Englishwoman, by which she lost her life, has just reached us from the Cape. On September 23 last, Miss Burton, a governess in the family of Mr. Saul Solomon, resident at Capetown, was out with her little pupils, when the youngest, a girl of five, fell into a reservoir of water. Miss Burton endeavoured vainly to rescue her little charge by means of her parasol, and then jumped in after her. The elder children ran home to raise the alarm, but when help was obtained both the governess and child had disappeared, and it was necessary to use drags for the bodies. Great sympathy was expressed throughout the town for the bereaved parents, and also much admiration for the brave girl who lost her life in attempting to save that of the child entrusted to her.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. For I have no man like-minded] None of all my fellow helpers in the Gospel have the same zeal and affectionate concern for your prosperity in every respect as he has. He is . of the same soul; a man after my own heart.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For I have no man likeminded; for which purpose I have designed Timothy, who joins with me in this Epistle, and is most of the same mind with myself, endued with the same Spirit, faith, and love; finding none of like soul to him with myself, in desiring your prosperity, and so have pitched upon him.
Who will naturally care for your state; who, being cordial to me and you, will, without regard to lucre, ingenuously and sincerely, above all the rest I have here, propagate the kingdom of Christ amongst you, and promote your salvation in watching for your souls, as one that must give an account, that he may do it with joy, Heb 13:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. His reason for sendingTimothy above all others: I have none so “like-minded,”literally, “like-souled,” with myself as is Timothy.Compare De 13:6, “Thyfriend which is as thine own soul” (Ps55:14). Paul’s second self.
naturallyGreek,“genuinely”; “with sincere solicitude.” Acase wherein the Spirit of God so changed man’s nature, that to benatural was with him to be spiritual: the great pointto be aimed at.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For I have no man likeminded,…. With myself; as my soul, so the Syriac version renders it. Timothy had a soul like the apostle’s, which none that were with him, besides him, had; he was of the same judgment with him in the doctrines of grace; he received and preached the same Gospel as he did; he preached the same Christ, the Son of God, without yea and nay; he had the same affection for the apostle, and the souls of men, as he had; his soul was knit to his, and they had, as it were, but one soul in two bodies; he was engaged in the same work of the Lord, and pursued it with the same zeal and diligence: he was a second Paul in the pulpit; and there was no man likeminded as he, or so well disposed to the Philippians as he was, that had their good and cause at heart, and was willing to take so long a journey to do them service; for he had a particular affection for them, having been among them with the apostle, when he first preached the Gospel to them:
who will naturally care for your state. There were none like him that would; many were like the shepherds of Israel, that fed themselves and not the flock; but he was one that was diligent to know the state of the flock, and looked well to the herd under his care; and had an anxious care and solicitude, as the word signifies, for the good of souls. The work of a faithful Gospel minister is a work of care; one of his characteristics is, that he cares for the church of God; and though anxious care in worldly things is forbidden, yet in the affairs of Christ’s house it is highly commendable, and especially when it is natural, or genuine and sincere, as Timothy’s was: he had a sincere love, an hearty and real concern for their good; and which he would show by delivering to them the sincere milk of the word, by preaching the Gospel in the power and purity of it, with all sincerity and uprightness, with a single eye to the glory of Christ, and the good of their souls; and which is the apostle’s reason for sending him unto them.
Fuente: John Gill’s Exposition of the Entire Bible
Likeminded (). Old, but very rare adjective (, ), like in 2Pe 1:1. Only here in N.T. Likeminded with Timothy, not with Paul.
Truly (). “Genuinely.” Old adverb, only here in N.T., from (Php 4:3), legitimate birth, not spurious.
Fuente: Robertson’s Word Pictures in the New Testament
Like minded [] Only here in the New Testament. With Paul himself, not Timothy.
Who [] . Double relative, classifying : such that he.
Naturally [] . Rev., truly. The adverb only here in the New Testament. The kindred adjective gnhsiov true, own, occurs 1Ti 1:2; Tit 1:4; 2Co 8:8 (see note).
Fuente: Vincent’s Word Studies in the New Testament
1) “For I have no man likeminded” (oudena gar echo isopsuchon) “For not a one I have likeminded,” or so dear to me, one so devoted, who thinks, concludes and labors so harmoniously, with me in this respect.
2) “Who will naturally care for your state” (hostis gnesios ta peri humon merimnesei) “Who will genuinely, naturally, or sincerely care for your estate, or welfare,” as trustworthily as Timothy, who by reason of loyal service held Paul’s utmost trust or confidence in giving proper thoughts to needy matters, 1Co 7:32-33. From this contextual statement it seems proper to conclude that Timothy, like Paul, did not have a wife while in his mission labors.
Fuente: Garner-Howes Baptist Commentary
20 I have no man like-minded. While some draw another meaning from the passage, I interpret it thus: “I have no one equally well-affected for attending to your interests.” For Paul, in my opinion, compares Timothy with others, rather than with himself, and he pronounces this eulogium upon him, with the express design that he may be the more highly esteemed by them for his rare excellence.
Fuente: Calvin’s Complete Commentary
(20) For I have no man likeminded.That is, probably, like-minded with myself. St. Paul calls Timothy his genuine (or, true) son in the faith (1Ti. 1:2), a son who in spirit and affection was like his father. The word naturally in this verse is the same word, and should be translated genuinely, without either counterfeit or duplicity of aim; and the word care implies something of the same absorbing anxiety which is expressed on St. Pauls part in this passage.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. No man likeminded That is, with the apostle, of the sort that would really feel an anxious, self-sacrificing interest in their affairs. A precious compliment to Timothy, but a sad commentary on the rest. Yet more sad is the reason.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For I have no man likeminded, who will care truly for your state.’
His reason for sending Timothy was because, of all whom he had available to him at that time, Timothy was the one whom he considered to be nearest to his own mind and soul (isopsuchos – ‘with the same soul’, and therefore sharing his concerns), one who had the same caring heart as he had, and the ability to be a good watcher over their souls. He was the example of a true servant.
Note the play on words between ‘well in soul’ (eupsuchos) in Php 2:19, and ‘like-souled’ (iso-psuchos) here. Both were rare words expressing the very depths of their inner being.
Fuente: Commentary Series on the Bible by Peter Pett
Php 2:20. No man like-minded, “No man of a like disposition; who will so naturally, with such a generous tenderness and concern, take care of your affairs.” Some understand the words in the sense of the marginal reading of our bibles, I have no man so dear unto me: “No man whom I value as myself, as my own soul, , but him.” Instead of naturally, the Syriac and Vulgate read sincerely.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phi 2:20 . Reason why Timothy is the person sent. Hofmann erroneously takes it as: the reason why he sends no one at the time . As if or . . . were written.
] like-minded , namely, with me; in what respect, is stated in the sequel. Castalio, Beza, Calvin, Rilliet, Weiss, J. B. Lightfoot, wrongly interpret it: no one who would be so minded as he (Rheinwald combines the two references). As is not added, the text gives no other reference for (in .) than to the subject of (see also Phi 2:22 ); as, indeed, Paul could not give a better reason for the choice of Timothy, and could not more effectively recommend him to his readers, than by setting forth his like-mindedness with himself; comp. Deu 13:6 : . The word occurs only here in the N. T.; see LXX. Psa 55:14 ; Aesch. Agam . 1470. Comp. on the subject-matter, 1Co 16:10 .
. . .] the emphasis is laid on , and , quippe qui, ita comparatum ut , introduces the character of an , such as is not at his disposal.
] in genuine, sincere fashion , with one care without guile (Dem. 1482, 14; Polyb. iv. 30. 2; 2Ma 14:8 ), the selfish contrast to which is described in Phi 2:21 . Comp. 2Co 8:8 .
] namely, when I shall have sent him . The caring is not to be more precisely defined; it necessarily manifested itself according to the circumstances in watching, correction, encouragement, counsel, and action. Comp. 1Co 12:25 ; 2Co 11:28 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
20 For I have no man likeminded, who will naturally care for your state.
Ver. 20. Likeminded ] , an alter ego to me. True friendship transformeth us into the condition of those we love, as Eusebius into his friend Pamphilus the martyr, whence he was called Eusebius Pamphili. Amicitia sit tantum inter binos qui sunt veri, et bonos qui sunt pauci. (Jerome.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20 .] Reason why he would send Timotheus above all others: for I have none else like-minded (with myself, not with Timotheus, as Beza, Calv., al.) who (of that kind, who) will really (emphatic: with no secondary regards for himself, as in Php 2:21 ) care for your affairs (have real anxiety about your matters, to order them for the best):
Fuente: Henry Alford’s Greek Testament
Phi 2:20 . . “Compounds with – usually mean not merely ‘like,’ but ‘as good as,’ or ‘no better than’ ” (Jebb on Soph., O.T. , 478). To whom does it refer? De W., Myr [9] , Vinc. and others refer it to Paul. But surely it can only apply to Timothy. At least the relative sentence seems to necessitate this interpretation. “I have no one like-minded, I mean having that kind of mind ( ) which will, etc. but ye know his approvedness.” Besides, if he were thinking of himself, must he not have added to ? , “genuinely”. There is no apparent necessity to take it (with Lft [10] and Vinc.) as = “by an instinct derived from his spiritual parentage”. . is used frequently in secular writers = true, genuine. Cf. Phocyl., 2, ; Pind., Olymp. , ii., 21, . Cf. chap. Phi 4:3 . = “give one’s thoughts to a matter”. Cf. 1Co 7:33 , and see a good note in Jebb on Soph., O.T. , 1124.
[9] Meyer.
[10] Lightfoot.
Fuente: The Expositors Greek Testament by Robertson
no man = no one. Greek. oudeis.
likeminded = of equal mind. Greek. isopsuchos. Only here.
naturally. Greek. gnesios. Only here. Compare Php 4:3. 1Ti 1:2.
Fuente: Companion Bible Notes, Appendices and Graphics
20.] Reason why he would send Timotheus above all others: for I have none else like-minded (with myself, not with Timotheus, as Beza, Calv., al.) who (of that kind, who) will really (emphatic:-with no secondary regards for himself, as in Php 2:21) care for your affairs (have real anxiety about your matters, to order them for the best):
Fuente: The Greek Testament
Php 2:20. , no one) None other, him alone [He is the only like-minded one I have]. Who depends on him, as the antecedent, understood.-, like-minded) Pauls second self, viz. Timothy: So Psa 45:14, , thou, O man like-minded (); Deu 13:7 (6), , is like-minded with thee ( ). [ Timothy , says Paul, there you may consider that I myself present.-V. g.]-, , like a brother, [Engl. Vers. ]) Php 2:22; 1Ti 1:2.[23]-) will care [will be solicitous in all that concerns you], whilst among you: and will give an accurate report to me.
[23] , a genuine son: Engl. V. my own son. So here, in the genuine spirit of a brother.-ED.
Fuente: Gnomon of the New Testament
Php 2:20
Php 2:20
For I have no man like-minded, who will care truly for your state.-He meant, of course, like-minded with Timothy. This is a high tribute to the fidelity of Timothy, but he richly deserved it. He was such a friend that he was generally anxious about the Philippian church. He was with Paul when the church was established there, and would naturally have a great interest in its prosperity.
Fuente: Old and New Testaments Restoration Commentary
I have: Phi 2:2, Phi 2:22, Psa 55:13, Pro 31:29, Joh 10:13, Joh 12:6, 1Co 1:10, 1Co 1:11, Col 4:11, 1Ti 1:2, 2Ti 1:5
likeminded: or, so dear unto me, 1Sa 18:1, 1Sa 18:3
Reciprocal: Neh 5:16 – all my 2Co 8:16 – earnest 2Co 8:22 – whom Phi 4:3 – true 1Th 2:8 – dear
Fuente: The Treasury of Scripture Knowledge
(Php 2:20.) , -For I have no one like-minded, who will really care for your affairs. The adjective , which occurs nowhere else in the New Testament, though found in the Septuagint (Ps. 54:13), states a resemblance, not between Timothy and others, as Beza, Calvin, and Rilliet suppose, but between Timothy and the apostle himself as the subject of the sentence. The use of is somewhat different from its meaning in some previous verses, and signifies-as being of a class. Krger, 51, 8. The adverb qualifies the verb, or describes the genuineness of that solicitude which Timothy would feel for the Philippian converts. The verb, as usual with Paul, governs the accusative, though it has the dative-Mat 6:25 -and is also followed by -to care about, and -to care for. Timothy is of such a nature, has a soul so like my own, that when he comes among you, he will manifest–a true regard for your best interests. What higher eulogy could the apostle have pronounced upon him? And he was shut up to the selection of Timothy-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Php 2:20. Likeminded. Paul means he had no other person with him with a mind like that of Timothy, namely, would naturally (sincerely) care about their state.
Fuente: Combined Bible Commentary
Php 2:20. For I have no man like-minded. That is, like-minded with myself, whose soul equally with my own will be filled with affection and interest for you.
who will care truly for your state. This word truly is used by Paul in another place of Timothy (1Ti 1:2), where he styles him his true child in the faith. We can see then that the sense here is genuinely, and the care is that intense anxiety which St. Paul speaks of (2Co 11:28) as his own lot in the care of all the churches. It is the thought which admits no rest till the object of it is quite secured, and hardly then, but finds new anxiety for itself.
Fuente: A Popular Commentary on the New Testament
Verse 20
Like-minded; that is, with Timothy; no one who would feel so deep an interest in their welfare.–Naturally care. Timothy had been with Paul when he preached at Philippi, and would consequently feel a natural interest in that church.
Fuente: Abbott’s Illustrated New Testament
Paul did not write these words to introduce Timothy to the Philippians. They knew him well. [Note: See my comments on 1:1.] Probably he wanted this glowing testimonial to give his original readers confidence that Timothy had their best interests at heart. Timothy would represent their situation to Paul accurately.
Probably Paul meant that he had no fellow worker with him then who would do a better job in this assignment than Timothy. Timothy consistently shared Paul’s general outlook and specific concern for the welfare of the Philippians.