μονογενῆ is placed in parallelism with τὴν ψυχήν μου. In Psalm χχν. 16, it is a plea for mercy, ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγώ. In Wisdom vii. 22, μονογενές is one of the epithets of the πνεῦμα which is in σοφία.

προσέφερεν] The imperfect marks the gradualness of the process. Step by step he performed the act of offering. See note on πειραζόμενος above.

ὁ τάς] See vii. 6, τὸν ἔχοντα τὰς ἐπαγγελίας. For τὰς ἐπαγγελίας, see note on vi. 12.

ἀναδεξάμενος] Only here and in Acts xxviii. 7, ὃς ἀναδε ξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν. The word has the idea of a cheerful and glad acceptance. He that had welcomed the promises. See 2 Macc. vi. 19, ὁ δὲ τὸν μετ ̓ εὐκλείας θάνατον...ἀναδεξάμενος.

18. πρὸς ὅν] Το whom. The relative points to Abraham, not to Isaac. The very person_to whom the promise was spoken was thus required to defeat it. For πρός, see note on i. 7.

ἐλαλήθη] See note on i. I, λαλήσας.

ἐν Ἰσαάκ] In Isaac (not in Ishmael) shall there be called (spoken of) for thee a seed. In Isaac, and in none other, shalt

thou have an offspring to be called thine. The same clause is quoted in Rom. ix. 7, with a different application. Here the point is the severity of the trial of faith in being called to sacrifice the one life which had been expressly made the subject of the promise.

κληθήσεται] For this use of καλεῖν, see note on iii. 13, καλεῖ

ται.

σπέρμα] In Gal. iii. 16, the singular number (σπέρμα, not σπέρματα) is argued from, as implying not only a solidarity of race, but a unity of person, in the fulfilment of the promise (οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ ̓ ὡς ἐφ ̓ ἑνός, καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός). But here a less abstruse point is taken.

19. λογισάμενος] The aorist indicates a single and decisive mental act (see verses 25 and 26, ἑλόμενος...ἡγησάμενος). Having reckoned this. The word λογίζεσθαι (occurring almost 35 times in St Paul's writings) occurs only here in this Epistle. It expresses the formation of an opinion by calculation or reasoning; as in Rom. viii. 18, λογίζομαι γὰρ ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν

20

καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς. 1 Cor. xiii. II, ὅτε ἤμην νήπιος...ἐλογιζόμην ὡς νήπιος. 2 Cor. x. 7, τοῦτο λογιζέσθω πάλιν ἀφ' ἑαυτοῦ κ.τ.λ. &c.

Quite

ὅτι καὶ ἐκ νεκρῶν] general. That God is able even to raise from the dead. (Acts xxvi. 8, τί ἄπιστον κρίνεται παρ' ὑμῖν εἰ ὁ Θεὸς νεκροὺς ἐγείρει;) The point is not that, if Isaac dies, God can give another Isaac to replace him; but that, if Isaac dies, God can restore the same Isaac by a resurrection.

δυνατός] Here only in this Epistle. Frequent elsewhere, both in its sense of (1) possible (Matt. xix. 26, παρὰ δὲ Θεῷ πάντα δυνατά. &c.), and in that of (2) powerful (Luke i. 49, ὁ δυνατός. xxiv. 19, δυνατὸς ἐν ἔργῳ καὶ λόγῳ. Acts vii. 22. Rom. ix. 22, γνωρίσαι τὸ δυνατὸν αὐτοῦ. XV. I. I Cor. i. 26. 2 Cor. xii. 10, τότε δυνατός εἰμι. xiii. 9), or able (as here, and Luke xiv. 31, εἰ δυνατός ἐστιν ...ὑπαντῆσαι κ.τ.λ. Acts xi. 17. Rom. iv. 21, ὅτι ὃ ἐπήγγελται δυνατός ἐστιν καὶ ποιῆσαι. xi.

23.
2 Cor. ix. 8. 2 Tim. i. 12,
δυνατός ἐστιν τὴν παραθήκην μου
φυλάξαι. Tit. i. 9. James iii.
2).

ὅθεν] That is, ἐκ νεκρῶν.
καί] The words ἐν παραβολῇ

are practically parenthetical, and kai belongs to the whole clause. From whence he did also (in figure) recover him. The sense will be but slightly varied if καὶ is even. And the English equivalent for καὶ in either case will be an emphasis on the auxiliary verb. From whence he did (in figure) recover him.

ἐν παραβολῇ] From the general idea of laying alongside, and so of comparison (usually in words, a parable or similitude), comes that of a resemblance in act or fact, a thing so done as to suggest another thing. Thus in ix. 9 the fact of there being a πρώτη σκηνή, an outer chamber of the tabernacle, was called a παραβολὴ as teaching a spiritual truth. And here the recovery of Isaac from imminent death is made a παραβολὴ of resurrection.

ἐκομίσατο] He received him back. See note on x. 36, κομίσησθε.

20.

Πίστει... Ἰσαάκ] Three examples follow of the dying thoughts of faith (as the realization of a future of promise) in reference to earth and the living. The first is that of Gen. xxvii.

καὶ περί] Even concerning things future. The καὶ recog

τὸν Ἰακὼβ καὶ τὸν Ἠσαν.

Πίστει Ἰακώβ ἀπο- 21

nizes the difficulty of realizing the unseen. It is like the μηδέπω of verse 7.

MeλλóvTwv] Gen. xxvii. 29, δουλευσάτωσάν σοι ἔθνη, καὶ προσκυνησάτωσάν σοι ἄρχοντες κ.τ.λ. It was a recognition of a future which at present gave no sign.

εὐλόγησεν] Unconsciously at first, and under deception. But the unconscious blessing was consciously adhered to, as the expression of a will above his own. Gen. xxvii. 33, καὶ εὐλόγησα αὐτόν, καὶ εὐλογημένος ἔσται. And the very idea of the εὐλο yía, as a prediction and apportionment of things not yet seen, resting only upon promise, was an action of faith.

21.

Πίστει Ἰακώβ] Two separate occurrences are here combined, and in inverted order (Gen. xlviii. and xlvii.). By the inversion (1) the evλoyía of Jacob is placed in juxtaposition with that of Isaac, and (2) the desire of Jacob to be buried not in Egypt but in Canaan is placed next before the same direction in the dying words of Joseph.

άTоovýσкwv] Gen. xlviii. 21, ἰδοὺ ἐγὼ ἀποθνήσκω.

KaσTOV] In the sense of either of two, ἑκάτερος is the

classical form; but it does not occur in the New Testament, and only three times in the Septuagint (Ezek. i. 11, 12. 2 Macc. iii. 26), and in two of these incorrectly (for exaσTos).

εὐλόγησεν] The faith was shown (1) in distributing and apportioning (see note on verse 20) a future of promise giving as yet no sign of itself (Gen. xlviii. 19, 22), and (2) in that reliance upon God's providence in the future which has been the support of the past (verses 15, 16).

καὶ προσεκύνησεν] See Gen. xlvii. 31, καὶ προσεκύνησεν Ἰσραὴλ ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. This was an act of thankful adoration on receiving the promise, ratified by oath, that he should be buried in Canaan. Thus the act of worship defined itself into an act of faith realizing of faith realizing a future of promise.

προσεκύνησεν] The idea of προσκυνεῖν is that of reverence shown in posture. In its Scripture use, even where directed towards human beings (as in Acts x. 25), it seems always to imply a recognition of the superhuman, of the divine commission, and so (in some sort) of the

divine presence, if not of the divine personality. Its use in the temptation (Matt. iv. 9) is no real exception to this : scarcely even that in the oriental imagery of the parable of Matt. xviii. 26. See Matt. ii. 2, &c. ix. 18. xiv. 33. &c. The construction of προσκυνεῖν varies. (1) Most often it is with the dative

(as John iv. 21, 23· I Cor. xiv. 25. &c.). (2) Sometimes with the accusative (as John iv. 23, 24. Rev. xiii. 12. &c.). (3) Sometimes it is put absolutely (as John iv. 20. xii. 20. Acts viii. 27. xxiv. II. Rev. v. 14. &c.), or is followed by ἐνώπιον (as Luke iv. 7. Rev. xv. 4) or ἔμπροσθεν (Rev. xxii. 8).

ἐπί] Upon Leaning or bowing himself (Gen. xlvii. 31, Authorized and Revised Version)

upon.

τὸ ἄκρον] Luke xvi. 24, τὸ ἄκρον τοῦ δακτύλου αὐτοῦ.

ῥάβδου] Following the Septuagint. The vowel points differently placed give bed (Authorized and Revised Version) instead of staff. The difference is immaterial to the application here made. For ῥάβδος, see note on i. 8.

22. Πίστει Ἰωσήφ] Gen. 1. 24, 25, καὶ εἶπεν Ἰωσὴφ τοῖς

ἀδελφοῖς αὐτοῦ, λέγων, Ἐγὼ ἀποθνήσκω· ἐπισκοπῇ δὲ ἐπισκέψεται ὁ Θεὸς ὑμᾶς...καὶ συνανοίσετε τὰ ὀστᾶ μοῦ ἐντεῦθεν μεθ ̓ ὑμῶν.

τελευτῶν] Gen. 1. 16, 26, πρὸ τοῦ τελευτῆσαι αὐτόν...καὶ ἐτελεύτησεν Ἰωσήφ. Matt. ii. 19. ix. 18. xxii. 25. Luke vii. 2. John xi. 39. Acts ii. 29. vii. 15, καὶ κατέβη Ἰακώβ, καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν.

περὶ τῆς ἐξόδου] Gen. 1. 24, καὶ ἀνάξει ὑμᾶς ἐκ τῆς γῆς ταύτης κ.τ.λ. For the special application of the word ἔξοδος, see Exod. xix. 1, τοῦ δὲ μηνὸς τοῦ τρίτου τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐκ γῆς Αἰγύπτου κ.τ.λ. Num. xxxiii. 38, Ααρων ὁ ἱερεὺς ἀπέθανεν ἐκεῖ ἐν τῷ τεσσαρακοστῷ ἔτει τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ ἐκ γῆς Αἰγύπτου. Psalm ev. 38, εὐ φράνθη Αἴγυπτος ἐν τῇ ἐξόδω αὐτῶν. cxiν. I. In the New Testament ἔξοδος occurs but twice besides (Luke ix. 31. 2 Pet. i. 15), and in a different application.

ev

τῶν υἱῶν Ἰσραήλ] Here perhaps the actual sons of Jacob may be meant. See Gen. 1. 25, καὶ ὥρκισεν Ἰωσὴφ τοὺς υἱοὺς Ἰσραήλ, λέγων...ὑμᾶς...μεθ ̓ ὑμῶν. They were the representatives of the race, whether they should

be themselves dead or living at the time of the fulfilment of the promise.

ἐμνημόνευσεν] See note on verse 15.

περὶ τῶν ὀστέων] Gen. 1. 25 (quoted above). Ex. xiii. 19, καὶ ἔλαβε Μωυσῆς τὰ ὀστᾶ Ἰωσὴφ μεθ ̓ ἑαυτοῦ κ.τ.λ. Jos. xxiv. 32, καὶ τὰ ὀστᾶ Ἰωσὴφ ἀνήγαγον οἱ υἱοὶ Ἰσραὴλ ἐξ Αἰγύπτου, καὶ κατώρυξαν ἐν Σικίμοις κ.τ.λ.

ἐνετείλατο] See note on ix. 20, ἐνετείλατο.

23. Πίστει Μωυσῆς] From Genesis to Exodus. From Abraham to Moses. From the tentlife into the world, whether of power, or of luxury, or of wisdom, or of sin. Four examples follow of the victory of faith in the history of Moses. In the first he is passive. The faith is that of his parents.

γεννηθείς] Acts vii. 20, ἐν ᾧ καιρῷ ἐγεννήθη Μωυσής. The word seems to reflect the detail and the emphasis of Exod. ii. 1,

2.

ἐκρύβη] Exod. ii. 2, ἐσκέπασαν αὐτό. But afterwards (verse 3) ἐπεὶ δὲ οὐκ ἐδύναντο αὐτὸ ἔτι κρύπτειν. For the form ἐκρύβη, see Luke xix. 42. John viii. 59. xii. 36.

τρίμηνον] Exod. ii. 2, μῆνας τρεῖς. And so Acts vii. 20, ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ

τοῦ πατρός. The form τρίμηνος has an unusual variety of gender; feminine in Herodotus, masculine (but as adjective, with χρόνος) in Sophocles, neuter (probably) here, and in Gen. xxxviii. 24, μετὰ τρίμηνον. Kings xxiv. 8, καὶ τρίμηνον ἐβασίλευσεν ἐν Ἱερουσαλήμ. Chron. xxxvi. 2, 9.

2

πατέρων] Parents. Father and mother. As oi yoveîs in Luke ii. 27, 41, 43. Observe the masculine ιδόντες (Exod. ii. 2) evidently said both of the father and mother.

διότι εἶδον] They seem to have drawn hope from the child's singular beauty that he might have a great future.

αστείον] The word ἀστεῖος is properly urbanus, in contrast with ἄγροικος (rusticus), and hence polite, clever, witty. (It has some unexpected applications in the Septuagint, as in Jud. iii. 17, where the rendering from the Hebrew is fat.) From its first uses it passes into the sense of beautiful, whether morally (as Num. xxii. 32, ὅτι οὐκ ἀστεία ἡ ὀδός σου ἐναντίον μου. 2 Macc. vi. 23, λογισμὸν ἀστεῖον ἀναλαβὼν καὶ ἄξιον τῆς ἡλικίας. xii. 43, πάνυ καλῶς καὶ ἀστείως πράττων), or physically (as here, and Judith xi. 23, καὶ νῦν ἀστεία εἶ σὺ ἐν τῷ εἴδει σου).