9. οὐχὅτιοὐκἔχομενἐξουσίαν] a limitation introduced to avoid any possible misconception as to the Apostolic claim to gratuitous support: cf. 1 Thessalonians 2:6 and especially 1 Corinthians 9:4; 1 Corinthians 9:7-14 where St Paul traces this same ‘ right’ (ἐξουσίαν, v. 4) to the enactment of the Lord Himself (v. 14, Luke 10:7 f.); see also 1 Timothy 5:18, Didache 13:1 πᾶςδὲπροφήτηςἀληθινὸς ... ἄξιόςἐστιτῆςτροφῆςαὐτοῦ. For this later sense of ἐξουσία to denote a definite ‘ claim’ or ‘ right,’ with the further idea of ‘ authority’ over others, cf. its frequent technical use in the papyri in connexion with wills and contracts, e.g. P.Oxy. 491, 3 (2./a.d.), ἐφʼ ὃνμὲνπερίειμιχρόνονἔχεινμ[ε] τὴντῶνἰδίωνἐξου[σί]αν ‘ so long as I survive I am to have power over my own property,’ 719, 25 (2./a.d.) ἐξουσίαςσοιοὔσηςἑτέροιςπαρ[αχωρεῖν] ‘ the right resting with you to cede to others.’ For the use of οὐχὅτι = οὐλέγομενὅτι (... ἀλλά) in the N.T. for the purpose of avoiding misconception cf. 2 Corinthians 1:24; 2 Corinthians 3:5, Philippians 4:17; WM. p. 746. ἀλλʼ ἵναἑαυτοὺςτύπονκτλ.] a second, and in the present instance, the main reason of the Apostles’ self-denying toil: not only did they desire to remove any hindrance from the free diffusion of the Gospel (cf. 1 Thessalonians 2:9), but also by their own daily lives and conduct to impress more forcibly upon their converts’ hearts the real significance of their message. For ἑαυτούς with reference to the 1st pets. plur. cf. 1 Thessalonians 2:8 note. It is of interest to notice that this usage does not seem to have extended to the sing. except in the case of very illiterate documents, e.g. B.G.U. 86, 5 (2./a.d.) συνχωρῶμετὰτὴνἑαυτοῦτελευτὴντοῖςγεγονόσια[ὑτ]ῷἐκτῆςσυνούσηςαὑτοῦγυναικός (cf. Moulton C.R. 15:441, 18:154). With τύπος (1 Thessalonians 1:7 note) cf. the use of ὑποτύπωσις in 1 Timothy 1:16, 2 Timothy 1:13, the metaphor there, according to Lft. (on Clem. R. Cor. 5. ad fin.), being due to the art of sculpture, ‘ the first rough model.’