The verb lit. to dwell beside or among. Πάροικος, a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with ἐν in, but sometimes with the simple accusative, as Luke 24:18; Genesis 17:8; Exodus 6:4.

Land of promise (γῆν τῆς ἐπαγγελίας)

Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Genesis 12:7; Genesis 13:15. The phrase N.T.o. There is no corresponding phrase in O.T.

Strange (ἀλλοτρίαν)

Another (ἄλλη) land than his own. So lxx, Genesis 15:13. Comp. Acts 7:6.

In tabernacles (ἐν σκηναῖς)

Or tents, as a migratory people, without a permanent home.

The heirs with him (τῶν συνκληρονόμων)

Joint-heirs or fellow-heirs. olxx, oClass. See Romans 8:17; Ephesians 3:6; 1 Peter 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future.

The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers.

Builder and maker (τεχνίτης καὶ δημιουργὸς)

Τεχνίτης artificer, architect. Comp. Acts 19:24 (note), Acts 19:28; Revelation 18:22, and lxx, 1 Chronicles 29:5; Sol 7:1; Wisd. 8:6; 14:2; Sir. 9:17 Δημιουργὸς N.T.o, originally a workman for the public (δῆμος); generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem. i. 4, 9; Plato, Tim. 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.

Faith prevailing against natural impossibilities. See Romans 4:19-22. Both Abraham and Sarah doubted at first (Genesis 17:17; Genesis 18:12); but both became persuaded of the truthfulness of the promise.

Herself (αὐτὴ)

She who at first doubted.

To conceive seed (εἰς καταβολὴν σπέρματος)

In every other instance in N.T. καταβολή means foundation, and appears in the phrase καταβολὴ κόσμου foundation of the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, "received strength as regarded the deposition of seed," to fructify it; or, "received strength for the foundation of a posterity," σπέρμα being rendered in accordance with Hebrews 2:16; Hebrews 11:18, and καταβολή in the sense of foundation, as everywhere else in N.T.

And was delivered of a child when she was past age (καὶ παρὰ καιρὸν ἡλικίας)

Was delivered of a child not in the text. Καὶ and that. Rend. "received strength," etc., "and that when she was past age." Παρὰ καιρὸν ἡλικίας, lit. past the season of age. For ἡλικία see on stature, Luke 12:25.

Comp. Romans 4:19. As good as is an addition of A.V. The Greek reads and that a dead man. Comp. νέκρωσιν deadness applied to Sarah, Romans 4:19.

Stars - sand

See Genesis 22:17; Genesis 32:12.

By the seashore (παρὰ τὸ χεῖλος τῆς θαλάσσης)

Lit. by the lip of the sea. The phrase N.T.o. Very often in lxx, as Genesis 22:17; Exodus 14:30; lip of a river, Genesis 41:17; Exodus 7:15; of a brook, Deuteronomy 2:36; Deuteronomy 3:12; of Jordan, 2 Kings 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to Genesis 25:2, Abraham became by Keturah the father of six sons after the death of Sarah.

See on Hebrews 11:7.

Not having received (μὴ κομισάμενοι)

See on Hebrews 10:36. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase κομίζειν τὰς ἐπαγγελίας to receive the promises, comp. Hebrews 10:36; Hebrews 11:39.

Having seen them afar off (πόρρωθεν αύτὰς ἰδόντες)

By faith; from afar.

Were persuaded of them and embraced them (ἀσπασάμενοι)

The A.V. completely destroys the beauty of this verse. It reads were persuaded, following T.R. πεισθέντες, and translates ἀσπασάμενοι embraced, which is a sort of inferential rendering of the original sense to salute or greet. Rend. "having seen them from afar and greeted them": as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. Lnemann appropriately quotes Virgil, Aen. iii.:522:

"Cum proculi obscuros collis humilemque videmus

Italiam. Italiam primus conclamat Achates,

Italiam laeto socii clamore salutant."

Confessed that they were strangers and pilgrims (ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοι)

They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Genesis 23:4; Genesis 24:37; Genesis 28:4; Genesis 47:9; Psalm 39:12; Psalm 119:19, Psalm 119:54. For παρεπίδημοι sojourners, see on 1 Peter 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: "They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign."

oP. See on John 14:21. Occasionally in lxx. Rend. "make it manifest."

They seek a country (πατρίδα ἐπιζητοῦσιν)

The verb is found in lxx, chiefly in the sense of seeking after God or another deity. See 2 Kings 1:3, 2 Kings 1:6; 2 Kings 3:11; 2 Kings 8:8; 2 Kings 22:18; 2 Chronicles 18:6. Comp. ἐπιζητουμένη πόλις a city sought after (Zion), Isaiah 62:12. Πατρίς is a native country; a fatherland. Only here and in Gospels and Acts. Quite often in lxx.

In N.T. habitually remember. So invariably in lxx. The meaning here is, that if, in their declaration (Hebrews 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country.

To have returned (ἀνακάμψαι)

Rend. "to return." Lit. bend their way back again (ἀνα).

Νῦν now is logical: as the case now stands. For ὀρέγονται desire, see on 1 Timothy 3:1.

Is not ashamed (οὐκ ἐπαισχύνεται)

Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28, Mark 8:38; Romans 1:16; 2 Timothy 1:8, 2 Timothy 1:16.

To be called their God (Θεὸς ἐπικαλεῖσθαι αὐτῶν)

Lit. to be surnamed. Comp. Acts 4:36; Acts 10:5, Acts 10:18, Acts 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exodus 3:6.

For he hath prepared for them a city (ἡτοίμασιν γὰρ αὐτοῖς πόλιν)

Comp. Matthew 25:34; John 14:2; Revelation 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Revelation 3:12; Revelation 21:2, Revelation 21:10; Revelation 22:19.

The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. James 2:21.

He that had received (ὁ ἀναδεξάμενος)

The verb only here and Acts 28:7. It means to accept; to welcome and entertain. So Rev. gladly received.

Accounting (λογισάμενος)

See on 1 Peter 5:12; see on Romans 4:5; see on Romans 8:18.

From whence (ὅθεν)

Rend. wherefore: because of his faith in God's power and truthfulness. Ὃθεν, though occasionally in a local sense in N.T., as Matthew 12:44; Luke 11:24; Acts 14:26, is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it would mean from the dead.

Also he received him in a figure (αὐτὸν καὶ ἐν παρασολῇ ἐκομίσατο)

Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο received see on Hebrews 10:36. Ἐν παραβολῆ in a parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (νενεκρωμένου, Hebrews 11:12). This is extremely labored and artificial.

See on John 12:13.

Concerning things to come (καὶ περὶ μελλόντων)

A.V. Omits καὶ which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See Genesis 27:29, Genesis 27:39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was "the assurance of things hoped for, the conviction of things not seen," founded on the promise of Genesis 17:5.

Rend. "when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours.

Blessed each (ἕκαστον εὐλόγησεν)

See Genesis 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.

And worshipped leaning on the top of his staff (καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ)

From the lxx of Genesis 47:31. It seems to have been loosely included by our writer among the incidents of Jacob's last hours (ἀποθνήσκων), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the lxx; the Hebrew being "Jacob bowed himself upon the head of the bed." Comp. 1 Kings 1:47. According to its vowel-points the same Hebrew word signifies either staff or bed. The lxx has chosen the former, and renders by ῥάβδος staff. According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow.

Comp. Genesis 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Matthew 2:19; Matthew 9:18; Luke 7:2, etc. Never used by Paul. Rend. "when near his end."

Made mention of (περὶ - ἐμνημόνευσεν)

See on Hebrews 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Genesis 12:7; Genesis 13:15; Genesis 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Genesis 15:13, Genesis 15:14.

The departing of the children of Israel (τῆς ἐξόδου τῶν υἱῶν Ισραὴλ)

Ἔξοδος only here, Luke 9:31 (note) and 2 Peter 1:15 (note). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house (οἶκος) and people (λαὸς) of Israel, and Israel of God, and Israel according to the flesh.

And gave commandment (καὶ ἐνετείλατο)

Καὶ and so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ἐντολή). See on 1 Timothy 6:14.

Lit. by his fathers. Comp. Exodus 2:2. Πατέρες fathers, according to a late Greek usage, is employed like γονεῖς parents. Similarly the Lat. patres and soceri, including both parents, or father and mother in law.

Proper (ἀστεῖον)

Only here and Acts 7:20, on which see note. Rend. "comely."

Commandment (διάταγμα)

N.T.o. Rend. "mandate."

Lit. having become great. Comp. lxx, Exodus 2:11. Often in the phrase μικροὶ καὶ μεγάλοι small and great; young and old. See Acts 26:22; Hebrews 8:11; Revelation 11:8; Revelation 13:16, etc.

N.T.o , olxx, oClass. The verb κακουχεῖν to treat ill, Hebrews 11:37; Hebrews 13:3; lxx, 1 Kings 2:26; 1 Kings 11:39. Rend. "to be evil entreated."

Than to enjoy the pleasures of sin for a season (ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν)

Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoyment, see on 1 Timothy 6:17. Πρόσκαιρος for a season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18.

The participle gives the reason for his choice of affliction instead of sin: since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philippians 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

He had respect unto (ἀπέβλεπεν εἰς)

N.T.o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

After he had killed the Egyptian, Exodus 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

The wrath (τὸν θυμὸν)

Only here in Hebrews. See on John 3:36.

He endured (ἐκαρτέρησεν)

N.T.o. Occasionally in lxx. Often in Class. He was stanch and steadfast.

As seeing him who is invisible (τὸν ἀόρατον ὡς ὁρῶν)

Since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is used of God, Colossians 1:15; 1 Timothy 1:17.

Rend. "hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Matthew 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα to eat the Passover. See Matthew 26:17; Mark 14:12; Luke 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Matthew 26:18; Exodus 12:48; Numbers 9:2, Numbers 9:4, Numbers 9:6, Numbers 9:10, Numbers 9:13; Deuteronomy 16:1 : but the verb is elastic. The corresponding Hebrew verb עָשָֽׂה, among other meanings, signifies to create (Genesis 1:7; Genesis 2:2); to establish (Ecclesiastes 2:5, Ecclesiastes 2:6, Ecclesiastes 2:8); to constitute (1 Kings 12:31, 1 Kings 12:32); to make ready or prepare (Judges 13:15; to prepare as a sacrifice (Psalm 66:15). In all these instances it is rendered in lxx by ποιεῖν. In N.T. we find ποιεῖν ἄριστον or δεῖπνον to prepare a breakfast or dinner. Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

The sprinkling of blood (τὴν πρόσχυσιν τοῦ αἵματος)

Πρόσχυσις affusion, N.T.o , olxx, oClass. From προσχεῖν to pour on. In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exodus 12:22), was thrown upon the altar (Deuteronomy 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exodus 24:6; Exodus 29:16; Leviticus 1:5, Leviticus 1:11; Leviticus 3:2, Leviticus 3:8, Leviticus 3:13, etc.

Lest he that destroyed the first-born should touch them (ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωρότοκα θίγῃ αὐτῶν)

Rend. "that the destroyer of the first-born should not touch them," a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν to destroy, N.T.o , oClass. Ὁ ὀλοθρεύων is used in the narrative of Exodus 12:23 for the destroying angel. The kindred noun ὀλοθρευτής destroyer (olxx, oClass.) occurs in 1 Corinthians 10:10 of the plague in Numbers 16:46-50. For θίγῃ should touch, see on Colossians 2:21.

Only three times in N.T. See Luke 16:26; Acts 16:9. The simple Βαίνην does not occur in N.T.

The Red Sea (τὴν Ἐρυθρὰν θάλασσαν)

Called by the Israelites the sea, Exodus 14:2, Exodus 14:9, Exodus 14:16, Exodus 14:21, Exodus 14:28, etc., and, specially, the sea of Suph (sedge, seeds). In lxx always as here except Judges 11:16, where it is θάλασσα Σὶφ i.e. Suph. By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs.

Which the Egyptians assaying to do (ἧς πεῖραν λαβόντες οἱ Αιγύπτιοι)

The A.V. has assaying, according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which (sea) the Egyptians having taken trial. The phrase πεῖραν λαμβάνειν to take trial occurs also in lxx, Deuteronomy 28:56. In N.T. only here and Hebrews 11:36.

Were drowned (κατεπόθησαν)

Lit. were drunk down. See on Matthew 23:24. Comp. lxx, Exodus 15:4, and in N.T. 1 Corinthians 15:54; 2 Corinthians 2:7; 2 Corinthians 5:4.

Comp. Luke 21:20; John 10:24. oP.

See Joshua 2; Joshua 6:17, and comp. James 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith, by rendering πόρνη landlady.

Perished not with (οὐ συναπώλετο)

N.T.o. In lxx see Numbers 16:26; Psalm 25:9; Psalm 27:3.

Them that believed not (τοῖς ἀπειθήσασιν)

Rend. "them that were disobedient." Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία: disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Hebrews 3:18; Hebrews 4:6, Hebrews 4:11; Romans 11:30, Romans 11:32, contrasting with Romans 11:20, Romans 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Joshua 2:9-11.

When she had received the spies (δεξαμένη τοὺς κατασκόπους)

Rend. "having received." For this sense of friendly reception as a guest see Luke 10:8, Luke 10:10. Κατάσκοπος a spy, N.T.o. lxx, Genesis 42:9, Genesis 42:11, Genesis 42:14; 1 Samuel 26:4.

With peace (μετ' εἰρήνηνς)

The phrase only here and Acts 15:33. Quite often in lxx, as Genesis 15:15; Genesis 26:29; Exodus 18:23; Deuteronomy 20:20; Judges 8:9. In N.T. ἐν εἰρήνῃ in peace (Acts 16:36; James 2:16): εἰς εἰρήνην into peace (Mark 5:34; Luke 7:50; Luke 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg. ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.

"He, sooth to say, for three months past has taken

Whoever wished to enter, with all peace" (without interposing any obstacle.)

Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; Luke 9:10; Acts 9:27, and διήγησις narrative (A.V. declaration), Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets.

This formula is now substituted for the instrumental dative πίστει by faith. The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

Subdued kingdoms (κατηγωνίσαντο βασιλείας)

The verb N.T.o , olxx, signifies fought down; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5.

Wrought righteousness (ἠργάσαντο δικαιοσύνην)

For the phrase comp. Acts 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2 Samuel 8:15; 1 Chronicles 18:14; 1 Samuel 12:4. Faith showed itself in the association of righteousness with power. Comp. Isaiah 9:7; Isaiah 54:14; 1 Kings 10:9.

Obtained promises (ἐπέτυχον ἐπαγγελιῶν)

See on Hebrews 6:15.

Stopped (ἔφραξαν)

The verb means to fence in; block up. Rare in N.T. See Romans 3:19; 2 Corinthians 11:10, and comp. φραγμός a fence, Matthew 21:33; Ephesians 2:14. Occasionally in lxx, as Job 38:8; Proverbs 21:13; Zechariah 14:5. The reference is no doubt to Daniel, Daniel 6:22; comp. 1 Macc. 2:60.

Rend. "the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1 Macc. 2:59.

Edge of the sword (στόματα μαχαίρης)

Lit. mouths of the sword. See on Hebrews 4:12. The plural edges indicates frequent assaults.

Out of weakness (ἀπὸ ἀσθενείας)

Rend. "from weakness." For the sense of ἀπὸ from, see Luke 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2 Kings 20; Isaiah 38). The main reference is probably to Samson, Judges 16:28 ff.

The armies of the aliens (παρεμβολὰς ἀλλοτρίων)

Omit both the's in translation. For παρεμβολὰς see on Acts 21:34. Very often in lxx. Aliens, foreign foes or invaders.

The recorded raisings from the dead are mostly for women. See 1 Kings 17:17 ff.; 2 Kings 4:17 ff. Comp. Luke 7:11 ff.; John 11; Acts 9. The reference here is to the first two.

Raised to life again (ἐξ ἀναστάσεως)

Rend. "by a resurrection"; and for the force of ἐξ comp. Romans 1:4.

Were tortured (ἐτυμπανίσθησαν)

N.T.o. lxx once, 1 Samuel 21:13. Originally to beat a drum (τύμπανον). Hence to beat, to cudgel. The A.V. of 1 Samuel 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν "he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick; hence a cudgel; so Aristoph. Plut. 476, where it is associated with κύφων a pillory. Comp. 2 Macc. 6:19, 28. The meaning here is, were beaten to death with clubs, the word being used to represent cruel torture in general.

Not accepting deliverance (οὐπροσδεξάμενοι τὴν ἀπολύτρωσιν)

For the verb, see on Hebrews 10:34. The (τὴν) deliverance offered at the price of denying their faith. See 2 Macc. 6:21-27.

A better resurrection (κρείττονος ἀναστάσεως)

Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2 Macc. 7:9, 14.

N.T.o , oClass. Rare in lxx. Cruel is an insertion of A.V. Rend. "of mockings." Ἐμπαιγμονὴ mockery (olxx, Class.) is found 2 Peter 3:3 (note); and ἐμπαίκτης mocker or scoffer, 2 Peter 3:3; Jde 1:18. Ἑμπαίζειν to mock is quite frequent in the Synoptic Gospels, and occurs also in lxx.

A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20.

Were sawn asunder (ἐπίσθησαν)

N.T.o. As Isaiah, according to tradition.

Were tempted (ἐπειράσθησαν)

If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death.

This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. "they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts," etc. By the world (κόσμος) is not meant the corrupt world, as in John and Paul (see on Hebrews 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher.

They wandered (πλανώμενοι)

Lit. wandering or straying, apart from the homes and the intercourse of men.

Caves of the earth (ὀπαῖς τῆς γῆς)

Ὁπή only here and James 3:11. It means a hole; primarily a place through which one can see (ὄπωπα). In lxx the cleft of the rock in which God placed Moses, Exodus 33:22 : a window, a latticed opening, Ecclesiastes 12:3: the eye-socket, Zechariah 14:12 : a hole in the wall, Ezekiel 8:7 : a hole in a tree, 4 Macc. 14:16.

Rend. "having had witness born to them." See on Hebrews 11:2.

N.T.o.

For us (περὶ ἡμῶν)

The better thing is for us. It was not for them: they lived in the assurance of a future time better than their own, and in this assurance of faith, did their work and bore their burden in their own time. It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing which we cannot share.

That they without us should not be made perfect (ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν)

Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches the solidarity of humanity in its work as well as in itself. The man of the present requires the work and suffering and achievement of the men of the past to complete him and his work. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its successive aeons, moves together toward

"The one far-off, divine event."

An emphatic particle, strongly affirming the facts on which the following exhortation is based.

We also are compassed (καὶ ἡμεῖς)

According to this the sense would be, those described in ch. 11 were compassed with a cloud of witnesses, and we also are so compassed. Wrong. The we also should be construed with let us run. "Therefore let us also (as they did) run our appointed race with patience."

Seeing we are compassed about with so great a cloud of witnesses (τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων)

Lit. having so great a cloud of witnesses lying around us. Νέφος cloud, N.T.o , means a great mass of cloud covering the entire visible space of the heavens, and therefore without definite form, or a single large mass in which definite outlines are not emphasized or distinguished. It thus differs from νεφέλη, which is a detached and sharply outlined cloud. Νέφος is therefore more appropriate to the author's image, which is that of a vast encompassing and overhanging mass. The use of cloud for a mass of living beings is familiar in poetry. Thus Homer, a cloud of footmen (Il. xxiii. 138): of Trojans (Il. xvi. 66). Themistocles, addressing the Athenians, says of the host of Xerxes, "we have had the fortune to save both ourselves and Greece by repelling so great a cloud of men" (Hdt. viii. 109). Spenser, F. Q. i. 1, 23:

"A cloud of cumbrous gnattes doe him molest."

Milton, Par. L. i.:340:

"A pitchy cloud of locusts."

Witnesses (μαρτύρων) does not mean spectators, but those who have born witness to the truth, as those enumerated in ch. 11. Yet the idea of spectators is implied, and is really the principal idea. The writer's picture is that of an arena in which the Christians whom he addresses are contending in a race, while the vast host of the heroes of faith who, after having born witness to the truth, have entered into their heavenly rests watches the contest from the encircling tiers of the arena, compassing and overhanging it like a cloud, filled with lively interest and sympathy, and lending heavenly aid. How striking the contrast of this conception with that of Kaulbach's familiar "Battle of the Huns," in which the slain warriors are depicted rising from the field and renewing the fight in the upper air with aggravated fury.

Weight (ὄγκον)

N.T.o , olxx. Lit. bulk, mass. Often in Class. Sometimes metaphorically of a person, dignity, importance, pretension: of a writer's style, loftiness, majesty, impressiveness. Rend. "encumbrance," according to the figure of the racer who puts away everything which may hinder his running. So the readers are exhorted to lay aside every worldly hindrance or embarrassment to their Christian career.

And the sin which doth so easily beset (καὶ τὴν εὐπερίστατον ἁμαρτίαν)

Καὶ adds to the general encumbrance a specific encumbrance or hindrance. Ἑυπερίστατος N.T.o , olxx, oClass. From εὐ readily, deftly, cleverly, and περιΐ̀στασθαι to place itself round. Hence, of a sin which readily or easily encircles and entangles the Christian runner, like a long, loose robe clinging to his limbs. Beset is a good rendering, meaning to surround. In earlier English especially of surrounding crowns, etc., with jewels. So Gower, Conf. Am. i. 127.

continued...

Only here and Philippians 2:28. In lxx see 4 Macc. 17:10. Looking away from everything which may distract. Comp. Philippians 3:13, Philippians 3:14, and ἀπέβλεπεν he had respect, lit. looked away, Hebrews 11:26. Wetstein cites Arrian, Epictet. ii. 19, 29: εἰς τὸν Θεὸν ἀφορῶντες ἐν παντὶ μικρῷ καὶ μεγάλῳ looking away unto God in everything small and great.

Jesus

Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See Revelation 1:5; Revelation 3:14; 1 Timothy 6:13.

The author and finisher of our faith (τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν)

The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecter, N.T.o, olxx, oClass.

For the joy that was set before him (ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς)

Ἁντὶ in its usual sense, in exchange for. Προκειμένης lying before, present. The joy was the full, divine beatitude of his preincarnate life in the bosom of the Father; the glory which he had with God before the world was. In exchange for this he accepted the cross and the blame. The contrast is designed between the struggle which, for the present, is alone set before the readers (Hebrews 12:1), and the joy which was already present to Christ. The heroic character of his faith appears in his renouncing a joy already in possession in exchange for shame and death. The passage thus falls in with Philippians 2:6-8.

The cross (σταυρὸν)

Comp. Philippians 2:8. olxx. Originally an upright stake or pale. Σταυροῦν to drive down a stake; to crucify. Comp. the use of ξύλον wood or tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31.

The shame (αἰσχύνης)

Attendant upon a malefactor's death.

Is set down, etc.

See Hebrews 1:3, Hebrews 1:13; Hebrews 8:1; Hebrews 10:12. Notice the tenses: endured, aorist, completed: hath sat down, perfect, he remains seated and reigning.

Γὰρ for introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with him will show you how much more he had to endure than you have. Ἁναλογίζεσθαι N.T.o. Comp. 3 Macc. 7:7. It means to reckon up; to consider in the way of comparison.

Contradiction of sinners (ὑπὸ τῶν ἁμαρτωλῶν ἀντιλογίαν)

Contradiction or gainsaying. See on Hebrews 6:16, and comp. Hebrews 7:7. See on gainsaying, Jde 1:11. Of sinners, ὑπὸ by, at the hands of.

Against himself (εἰς ἑαυτοὺς)

According to this text we should render "against themselves." Comp. Numbers 16:38. The explanation will then be that Christ endured the gainsaying of sinners, who, in opposing him, were enemies of their own souls. The reading ἑαυτοὺς however, is doubtful, and both Tischendorf and Weiss read ἑαυτὸν himself, which Iprefer.

Lest ye be wearied and faint in your minds (ἵνα μὴ κάμητε ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι)

Rend. "that ye be not weary, fainting in your minds." Ἐκλύειν is to loosen, hence, to relax, exhaust. So often in lxx. See Deuteronomy 20:3; Judges 8:15; 1 Samuel 14:28. Comp. Matthew 15:32; Mark 8:3; Galatians 6:9.

Your strife against sin has not entailed the shedding of your blood, as did that of many of the O.T. worthies, and of Jesus himself. See Hebrews 11:35, Hebrews 11:37. Of Jesus it is said, Philippians 2:8, "he became obedient to the extent of death (μέχρι θανάτου). Comp. 2 Macc. 13:14.

Striving against sin (πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι)

The verb N.T.o. lxx, 4 Macc. 17:14. Sin is personified.

N.T.o. Common in Class., olxx. The simple verb λανθάνειν means to escape notice; to be unseen or unknown. Middle and passive, to let a thing escape; forget. Some render interrogatively, "have ye forgotten?"

Speaketh unto you (ὑμῖν διαλέγεται)

The verb always in the sense of mutual converse or discussion. See Mark 9:34; Acts 17:2; Acts 18:19. Rend. "reasoneth with you."

My son, etc.

From Proverbs 3:11, Proverbs 3:12. Comp. Job 5:17.

Despise not (μὴ ὀλιγώρει)

N.T.o. lxx only in this passage. Quite often in Class. It means to make little of (ὀλίγος).

Chastening (παιδείας)

Mostly in Hebrews. See on Ephesians 6:4, and see on 2 Timothy 3:16.

See on Luke 23:16.

Scourgeth (μαστιγοῖ)

Not very common, but found in all the four Gospels. Hebrews only here. Quite often in lxx.

Receiveth (παραδέχεται)

Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20; of receiving delegates from a body, Acts 15:4; of adopting or approving customs, Acts 16:21.