Perey was Mone ve Mees mph dre Δ᾽ δον » τέναγος (0 3 . . 7 τ pate ον x LE fot. τ Μ᾿ ΜΕ: 5 a eA Roe Neate atinengeye iB) Bante Me jon Ot rye 2 δι erry heh ΔἸ ΦᾺΣ δ᾽, ΝΛ ad 2 ; » senate oP dat AMER RS 8 Ν ἃ, μὰ 4 δὰ δ΄ δ BRN al - ΟΣ, ΡΝ SOLE ON DM ne, Pa NOE BBB Pre κυ ner “- sent AM παδεροφον ΟΝ κα κὰν αν, δ ΝΣ a ml mt im «αἴουσ στο Nae geet ar ah at eee tnt nal eaten din Min hoe oR. nec mctinipoe ny Ta an 4 ᾿ Hi, ae i\" Ϊ J i Ὧν “Ἢ ΝΥ ἊΝ ᾿ } ih | evn ἢ ΕΣ ν - ΟΝ Ξ ᾿ τς - = — ee = = = = ; Ξ == : υ ΄ ἱ t . AMORA At fait “Catt 7 2,522, ΖεσΖιευζΖεσΖέ orm Vie We Shoe THE APOSTOLICAL . AUTHORITY OF THE EPISTLE TO THE HEBREWS: AN INQUIRY, IN WHICH THE RECEIVED TITLE OF THE GREEK EPISTLE IS VINDICATED, AGAINST THE CAVILS OF OBJECTORS, ANCIENT AND MODERN, FROM ORIGEN TO SIR J.D. MICHAELIS, CHIEFLY UPON GROUNDS OF INTERNAL EVIDENCE HITHERTO UNNOTICED: COMPRIZING A COMPARATIVE ANALYSIS OF THE STYLE AND STRUCTURE OF THIS EPISTLE, AND OF THE UNDISPUTED EPISTLES OF ST. PAUL, Tending to throm Hight upon their Interpretation. BY THE REV. CHARLES “FORSTER, B.D. RECTOR OF STISTED, ESSEX, AND ONE OF THE SIX PREACHERS IN THE CATHEDRAL OF CHRIST, CANTERBURY. Η 5 5 A Alcs : Αλλῶν λύγων κατ᾽ ἰδίαν χρήζομεν, εἰς ἀπόδειξιν τοῦ εἶναι Παύλου τὴν ἐπιστολήν. -- ΟΠΙΟΘΈΝ. LONDON: JAMES DUNCAN, 37. PATERNOSTER-ROW. MDCCCXXXVIII. © The wise and well-couched order of Saint Paul’s own words.’ — Milion. “Every man whatever has a peculiar style, which may be discovered by nice examination and comparison... Those who have a style of eminent excellence, such as Dryden and Milton, can always be distinguished.’— Dr. Samuel Johnson. ¢ What submission is due to the doubts of antiquity, when we have only the doubt trans- mitted to us, without the reasons upon which it was grounded, I need not inquire ; but, surely, when we have the reasons of the doubt preserved, we have a very good right to judge and inquire for ourselves: and this happens to be the case here... The whole doubt is founded upon a piece of criticism, started at first, probably, by some man of learning and figure, and followed implicitly by others.’ — Bishop Sherlock, Dissertation on the authen- ticity of II. Peter. ‘ Who is able or willing to demonstrate the impossibility of advancing religious edu- cation ; of improving theological language; or of contributing to unfold, by some new discovery, the subtle mechanism and organization of the Bible ?’ — Phelan’s Remains. rr RE TO HIS GRACE THE ARCHBISHOP OF CANTERBURY. My Lorp, Wuen the following Inquiry was com- menced at Abington, under the roof and eye of the Author of Sacred Literature, the disposals of Providence could not have been foreseen, which, after an interval of so many years, have brought it to a conclusion, and before the public, by your Grace’s sanction and command. ‘The most acceptable acknowledgment in my power, I am aware, will be to convert the privilege of thus publicly addressing you, into an oppor- tunity of giving a slight preliminary insight into the plan and compass of the present work: which, while professedly a vindication of the received title of the greek Epistle to the Hebrews, in fact con- tains, so far as my more immediate object will A 2 Ἵ rz aK eee “a τῷ , ᾽ ὃν FREQLOGICKLE BEY INKS TAA LAS 2 1V DEDICATION. allow, a comparative survey of all the Epistles of Saint Paul; beginning with the comparison of words ; proceeding to the comparison of contexts ; and extending to the development of the style and structure of each of those Epistles as a whole. A critical analysis, thus, at the same time, minute and comprehensive, necessarily involves the principles of interpretation : which, in the case of Saint Paul pecu- liarly, were found to receive light no less valuable from the consideration of single words and clauses, than from the examination of whole contexts. To the adoption of this plan I was originally led, by the nature of the Inquiry itself, and by the course pursued, alike, by the supporters and the opposers of Saint Paul’s claim to the authorship of the dis- puted Epistle: who, however at variance in other respects, are unanimously agreed, as to the mode of investigation essential to any final settlement of the question. Convinced that this mode had not hitherto been done justice to by either party, I began, accordingly, by a complete analysis of the verbal peculiarities of style, common to Saint Paul and Hebrews: and advancing, gradually, from the consideration of words, to the comparison of con- texts, ended in the discovery of a peculiar law of composition, affecting the general scheme and structure, which had wholly escaped the commen- DEDICATION. ν tators; and which, being common to the whole of Saint Paul’s undisputed writings and to the Epistle to the Hebrews, furnished, in support of the received title of this Epistle, a new argument, as comprehensive, as the verbal argument was minute. This law consists in the regular re- currence in Hebrews, and (with the excep- tion of the short letter to Philemon) in all Saint Paul’s unquestioned Epistles, of certain words and phrases, at certain intervals, marking the return of the same ideas, and standing as keys, both to the subordinate topics, and to the main theme or subject of each letter. Upon first observ- ing and verifying this phenomenon, I was struck with its interpretative bearings: and, upon examin- ation, found, to my great satisfaction, that my first impression was fully borne out: in those Epistles, upon whose general subjects all commentators are agreed, the key-texts invariably coinciding with the subjects; whence it followed, by parity of reason- ing, that, in those Epistles whose themes are still matter of controversy, the subjects must coincide with the key-texts: as, in the one case, the key was found to fit the lock; soin the other, the lock would be sure to fit the key. This experimentwm crucis, further, invariably issued, not in abstract or dogmatic, but in practical and experimental views of Christianity. Vi DEDICATION. I mention this law of composition thus early, under the persuasion, that general results of this nature, arising out of the close scrutiny of language, teach the reader, far better than any other kind of proof, the true value of the verbal criticism of Scripture ; and the fruits to be expected from its disjecta membra, if only justly selected, and judi- ciously compared. For, as those crude selections of parallel passages, with which the margins of too many editions of the Bible are filled, must justly be reckoned among the greatest obstructions, so exact selections may, with equal justice, be ac- counted among the best aids, to sound scriptural interpretation. Somewhat of this exactness of selection it has been my constant study to arrive at, so far as the nature of the work will admit, in these pages: with what success, it is not for the writer, but for his judges to pronounce. I would venture only to suggest the propriety of estimating the intermediate verbal tables, by reference to the results exhibited in the Sections of parallel passages, and of key-texts, and in the Harmony which closes the internal evidences: results, which are the con- sequences, and, therefore, the just measure, of the mode of examination pursued throughout the pre- vious tables. Through every stage of this Inquiry, from its DEDICATION: Vil commencement in 1814...17, to its completion in 1836...38, (when, the existence of materials on the subject having become known incidentally to your Grace, it was resumed in deference to the authority best entitled, under Providence, to direct the disposal of my time) the conviction of my mind has grown and gained strength, that the true scope and sense of the writings of Saint Paul can be elicited, in proportion only to the strictness, or, if I may use the word, the severity, with which his readers analyze the style and order of his Epistles; and to their competence to do so: always remembering, that it was not the ‘unstable’ alone, but the ‘ unlearned’ also, who, in the apostolic age, made shipwreck of the faith by their perversion ; and that, in the very nature of things, the same causes must, in all after-times, be attended by like lamentable consequences. Hence only can have arisen the strange, yet wide- spread, misconception (a misconception utterly subversive of the first principles of sound interpre- tation), which assumes Saint Paul’s Epistles, gene- rally, to be rambling and desultory discourses, and which treats them as such: when, in point of fact and reality, the orations of Demosthenes or Cicero are not more regular and orderly, the logic of Aristotle is not more strictly or closely ratiocina- tive, than the writings of this great Apostle. Tor Viil DEDICATION. myself, the longer I have studied these unrivalled productions of inspired genius, the more deeply have I felt the truth and force of the consentient judgments of δ. Chrysostom and Bishop Jebb, ‘that, however minute, the variations of phraseology in Sacred Scripture are rarely, if ever, unimportant ; that frequently, the addition even ofa single letter, may introduce a vast body of conceptions: πολλάκις καὶ ἑνὸς στοιχείου προσθηκὴ, ὁλοκλήρον νοηματῶν εἰσήγαγε δύναμιν.᾽ To my late honoured and lamented friend, under whose authority I would shield my own convic- tions, among countless other and higher obliga- tions, I owe the suggestion of the plan of tables of verbal parallelisms, adopted in this work: it being Bishop Jebb’s opinion, that, if duly brought toge- ther, the parallel passages of Scripture will ever prove their own best interpreters ; and that, with reference to Saint Paul, above all the other sacred penmen, owing to the compound difficulties of his subjects and his style, the highest service which could be rendered to fis readers, would be, to afford full opportunity of studying his trains of reasoning, and the relations subsisting between his several Epistles, (which, to be understood at all, must be deeply studied), by comparison of those Epistles, both within, and between themselves. DEDICATION. ΙΧ In the course of the present humble attempt to give this opportunity, by supplying fresh elements, at least, and materials of future interpretation, I am but too conscious how largely I shall need your Grace’s indulgence: but I have, at the same time, the comfort to feel, that I can, at least, acquit myself of haste, or indiligence, in the execution of an undertaking, which has occupied my chief disposable time for study, during five years of my professional course, and my thoughts for more than five and twenty. Upon the great question primarily at issue, that of the authorship of the greek Epistle to the Hebrews, we know that the composition of this Epistle has been ascribed, successively, by the impugners of the received title, ancient and modern, to Saint Luke, Saint Barnabas, and Saint Clement of Rome. I will own myself, however, altogether unprepared for the reappearance of a fourth candidate (for the theory has not even the doubtful merit of novelty to recommend it), a claimant altogether unnoticed by Christian anti- quity ; and not alittle startled to find the ἐγὼ μέν εἰμι Παύλου, ἐγὼ δὲ ᾿Απολλὼ, of the first century, renewed, in a different application, in the nineteenth, in the recent revival, by a learned Professor of theology at Berlin, of the exploded and forgotten conjecture Χ DEDICATION. of Luther, that Apollos, and not Saint Paul, was the true author of the Epistle. Seriously to discuss a theory like this, would be to wrestle with a phan- Tom’: εἰς. Ter frustra comprensa manus effugit imago, Par levibus ventis, volucrique simillima somno. Such visionary theorizing recalls to mind the imaginary controversy, commemorated by a late celebrated writer, respecting the parentage of the Pictish language ; of which, by confession of the rival disputants, there survived only a single word ; one syllable of which was strenuously claimed by the champion of the Picts, and the other, no less strenuously, by the advocate of the Scots :—with this difference and disadvantage, however, on the side of the Berlin Professor, that he has not to show, in support of his ingenious theory, of the writing of Apollos, so much as that single word. The hollowness of ground like this could not have been overlooked, had not the more sober judgment of the elder school of German theology been neglected or forgotten: ‘Si qua Apollonis scriptio exstaret,’ observes the truly learned Wolfe, ‘ex qua de tractandi vel scribendi ratione, ipsi alias recepta, constare posset, fortasse conjectura heec ornari magis poterat. Cum vero nthil eyusmodi detur, eam firmari amplius posse vix crediderim.’ DEDICATION. ΧΙ Even learned fancies, however, when innocent, are not without their use. That now alluded to, for example, if it serve no further purpose, proves anew the necessity of bringing, if possible, to a final determination, the question, respecting the aposto- ical authority of one of the most important portions of the New Testament,—the depository of the great doctrine of the High-priesthood of Christ : a question which has been suffered to remain open (solely, ...as I hope to prove, ... from inadequate examination, ) for more than sixteen hundred years. Submitting the following pages, at once, to your Grace’s censure and indulgence, I have the honour to remain, My Lord, Your Grace’s most obliged, And most dutiful humble Servant, CuHARLEs Forster. Ash Vicarage, Wingham, February 16, 1838. oa) a ὅτ eee. Lo an \ By APOSTOLICAL, AUTHORITY OF THE EPISTLE TO THE HEBREWS. INTRODUCTION. Tue object of the following pages will, perhaps, be not unsuitably explained, by a simple statement of their origin. Shortly after his entrance into holy orders, in the year 1812, the Author, not wholly a stranger to the controversy respecting the writer of the epistle to the Hebrews, and the language in which this epistle was originally composed, had noted, in the margin of a copy of the Greek Testa- ment, in the course of his daily reading, several remarkable coincidences, between that epistle and the undisputed epistles of Saint Paul. On subse- quent examination it appeared, that most of these coincidences had altogether escaped the notice of the critics who have professedly discussed this much-controverted subject. ‘The suspicion thence naturally arose in his mind, that neither the mat- ter, nor the style, of the epistle to the Hebrews, with a view to the settlement of either question, B φ APOSTOLICAL AUTHORITY OF [INTROD- had yet been analyzed with sufficient care. In order to ascertain how far this apprehension was justly formed, an investigation was commenced in 1814-15, and carried on for nearly three years. The greek text of the epistle to the Hebrews was repeatedly read with attention, and collated with the undisputed epistles of Saint Paul. The collec- tions of the principal commentators, from the internal evidences, were reviewed ; and their argu- ments and inferences examined and compared. The result, after an interval of twenty years, is now submitted to the public. The question respecting the author and autho- rity of the epistle to the Hebrews, as all biblical students are aware, involves both the external and the internal evidences: the former, with reference to its reception by: the primitive Churches and Fa- thers; the latter, in relation to the style of this epistle, when compared with the undisputed epistles of Saint Paul. The external, or historical branch of the inquiry, when cleared only from the learned dust in which it has hitherto lain shrouded, is comparatively simple and plain; as, it is hoped, will hereafter be made satisfactorily to appear : though partially brought in question, on doctrinal grounds, by some few Churches and Fathers, the tradition of the Church, and the voice of antiquity, decidedly preponderate in favour of the received title. The external evidences, however, are so far im- perfect, or rather the judgments formed respecting them have been so affected by a prolonged sceptical debate, that they must depend, for their conclusive- 6 INTROD.] THE EPISTLE TO THE HEBREWS, 8 ness, upon the conclusiveness of the internal, or criti- cal proofs. ‘These now constitute the cause at issue ; and upon this branch of the inquiry, it is an admit- ted point, entirely rests the hope of any final decision of this long-protracted controversy, upon the most important open question connected with the sacred canon of the New Testament. The question, therefore, however capable of being discussed on grounds of authority and tradi- tion, claims to be examined, in the first place, as one of internal evidence. In this light, accord- ingly, (reserving the historical branch of the subject for separate consideration, in a concluding Sec- tion,) it will be viewed and treated, exclusively, in the body of the present inquiry. ‘The course pursued in this inquiry was pointed out, by the nature of the critical objections, ancient and mo- dern, advanced against the received title of the epistle ; objections which resolve themselves into the real, or imaginary dissimilitude of its style, when compared with that of Saint Paul, in his uncontroverted epistles. Now, ina case confessedly to be decided by inter- nal proofs, it would seem most obvious, that a full investigation of the facts, could alone open any prospect of a sound conclusion. This is the course plainly demanded by common sense, and common fairness. Whether, in the conduct of this particu- lar discussion, it has been that heretofore followed, the materials drawn together in this Work, from the internal evidences, if compared only with all that had been previously collected, will qualify readers B ὦ 4 APOSTOLICAL AUTHORITY OF [INTROD. conversant with the subject, at once to determine. For the present, may I be permitted simply to state my own impression, the result of a close and careful perusal of every thing within my reach, which has been written upon the internal evi- dences, that never, probably, in the history of critical inquiry, have the merits of an important question been argued, pro and con., on a slighter induction of proofs. In truth, were we called upon to select an example of the rise, as well as the progress, of sceptical criticism, a more striking example, it may safely be affirmed, could not be found, than in the history of this controversy : insomuch that, but for the authority attaching to names, the influence of time, the force of prejudice, and that accumulation of ‘ words without know- ledge,’ inseparable from protracted debate, and which never fails ‘to darken the judgment’ of mankind, a simple statement of their rise might well suffice to disabuse the mind, as to the real amount and value of the objections. Such a state- ment may, at least, predispose the reader to judge of the evidences hereafter to be submitted, less with the eyes of others, and more with his own. Origen, at the commencement of the third cen- tury, following out, apparently, an obscure hint of his master, Clement of Alexandria, first started a doubt as to the greek of the epistle to the Hebrews being the composition of Saint Paul; the style, in his opinion, being ἑλληνικωτέρα, purer greek, than that of Saint Paul in his other writings. This doubt, however, regarded not, in the least degree, INTROD. |] THE EPISTLE TO THE HEBREWS. 5 the question of authorship. For both Origen and Clement, agreeably to the tradition of the Church in their time, constantly held the epistle to be the production of Saint Paul. The opinion, therefore, pronounced by the former, amounts only to this,— the private judgment of a very eminent, but very fanciful, scholar, on the character of Saint Paul’s greek style. Let the reader look back only on the history of critical conjecture, and fairly measure, by the fate of countless similar judgments, hazarded by equally eminent scholars, the value of Origen’s opinion. ‘The opinion itself, again, is a naked assertion; and, if to produce conviction without proof, be the test and triumph of criticism, Origen certainly, here, has been eminently successful, and his authority cannot be rated too high. It is one great misfortune, however, of a great name, that its least-weighed judgments are those most sure to find abettors and imitators. ‘The process has been well described by Bishop Sherlock, in terms singu- larly applicable to the present case: ‘The whole doubt is founded upon a piece of criticism, started at first, probably, by some man of learning and figure; and followed implicitly by others.’ The doubt of Origen, echoed and magnified by others, gained strength with time. Irom the day of that magnus opinator, (whose spirit of fancifulness and paradox would seem on this occasion, and on this alone, to be forgotten,) to those of the biblical critics of the eighteenth and nineteenth centuries, the authorship of the epistle to the Hebrews has still been debated, on the ground of internal evi- BS 6 APOSTOLICAL AUTHORITY OF [INTROD. dence, without adequate production of the proofs. And thus, while the only standard of appeal, the greek epistle itself, is in the hands of all, an indivi- dual opinion on the style, couched in terms the most vague and general, and hazarded incidentally in the third century, seems to have usurped ascen- dancy over the minds of our boldest modern critics, sufficient not only to silence the voice of Christian antiquity, but to stifle, also, the spirit of critical investigation. From the discussion of the question of style by the modern writers, one great advantage, however, has arisen. The doubts of Origen, or of δ. Jerome, are expressed in vague generalities; those of the moderns are embodied into form and shape. With objections like theirs, we are allowed, at least, to grapple: we are no longer condemned to struggle with invisible antagonists. For the impalpable objection of Origen, ἐστὶν ἣ ἐπιστολὴ συνθέσει τῆς λέξεως ἑλληνικωτέρα, We meet the substantive assertion (an assertion so often repeated, as to be too generally admitted), that few, if any, of the words peculiar to Saint Paul, and of so frequent and marked occur- rence in his unquestioned epistles, are to be met with in the Epistle to the Hebrews. The charge was one open to proof or disproof ; and fairly chal- lenged investigation. It proved to be totally un- founded ; but served the useful purpose of sug- gesting a method of inquiry, hitherto untried, into the real state of the internal evidences. In resting the question of the authorship of the epistle to the Hebrews, chiefly upon examination INTROD. | THE EPISTLE TO THE HEBREWS. ¥ of the epistle itself, 1 am by no means prepared to admit, to the extent contended for by others, the inconclusiveness of the external evidences. On the contrary, I am fully prepared to maintain, when we reach this branch of the subject, that, if the mist of doubt and suspicion thrown over it by the labours of the learned be once cleared away, by the establishment of the received title on inter- nal grounds, the external evidences will be found to possess a clearness and conclusiveness, altoge- ther at variance with the representations both of Lardner, and of Michaélis. In an attempt to authenticate, from internal evi- dence, Saint Paul’s claim to the authorship of the greek epistle, in its present form, before it can be allowable to enter upon the proofs, it will be necessary to examine what has been principally objected. A general dissimilarity, between the style of the epistle to the Hebrews, and Saint Paul’s manner of writing greek, forms, we have already seen, the substance and sum of the objections, ancient and modern, which have been advanced, on this ground, against the authorized title. This dissimilarity in the style has been thought of so great weight, that some critics have not hesitated to pronounce it an impossibility, that the greek of the epistle to the Hebrews, and the greek of Saint Paul’s undisputed epistles, could have pro- ceeded from the same pen. Of this opinion was the learned J. D. Michaélis: and, as his statement of the objections is very full and explicit, we may Β & 8 APOSTOLICAL AUTHORITY ΟΕ [INTROD. accept this statement as the representative of what has been offered by others, on the same side. «The greek epistle to the Hebrews,” says this author, ‘‘ in the form in which we have it at pre- sent, cannot possibly be Saint Paul’s original: for his manner of writing greek was totally different ; whether we regard the choice of single words, the mode of connecting them, or the construction and rotundity of the periods.” * In this passage, the grounds of objection against the received title, derivable from the style of the greek epistle, are proposed, both generally and specifically, so as to leave a fair and open field for discussion. In the first place, we have the general statement of a total diversity in the greek style of the epistle to the Hebrews, from Saint Paul’s manner of writing greek: in the next place, the specific assertion of the existence of this difference, in the selection of single words, in the mode of connecting them, and in the structure and rhythm of the periods. At present, I shall confine myself to the general objection. And here, in the outset, it will be unreservedly admitted, that, between the greek of the epistle to the Hebrews, and the greek of Saint Paul, in the greater part of his unquestioned epistles, there does exist an apparent, and even striking, discrepancy of manner. For this acknow- * Introduction to the New Testament, Chap. xxiv. Sect. x. p- 216, 217. edit. London, 1823, INTROD. | THE EPISTLE TO THE HEBREWS. 9 ledged discrepancy, various causes have been assigned, by Carpzov, Wetstein, Cramer, and other supporters of the opinion, that the greek epistle, in its present form, was written by Saint Paul. Before taking this course, it were much to be desired, however, that one important consi- deration had been duly weighed by these writers : namely, whether the objected and allowed differ- ence of manner, implies a difficulty of so serious a nature, as to require, for its removal, the precarious aids of hypothesis and conjecture? It is obvious that an objection of this kind, to be at all deserv- ing of attention, must be built on the assumption, that, throughout Saint Paul’s unquestioned writ- ings, there exists a characteristic wnity of manner : a unity, at least sufficient to admit the mference, that no portions of his undisputed writings, when compared between themselves, exhibit a difference of style, and manner of expression, equally remark- able with that, which confessedly subsists between his undisputed writings, and the epistle to the Hebrews. Let us proceed to inquire, how far unity of manner can be justly ascribed to Saint Paul, as a property of his style. I shall take the account of this point, and of the character of the A postle’s style, from an authority which, as used in the present argument, must be allowed to be unexceptionable. ‘Saint Paul, again,’ (remarks the authority in question, in a comparative view of the penmen of the New Testament,) ‘is entirely different from 10 APOSTOLICAL AUTHORITY OF [INTROD. them all. His style is, indeed, neglected, and full of hebraisms; but he has avoided the concise and verse-like construction of the Hebrew language ; and has, upon the whole, a considerable share of the roundness of grecian composition. It is evi- dent, that he was as perfectly acquainted with the greek manner of expression, as with the hebrew ; and he has introduced them alternately, as either the one or the other suggested itself the first, or was the best approved.’... ‘In the midst of he- braisms, and words peculiar to himself, which we may call cilicisms, till a more suitable expression can be found, he introduces the best and purest phrases, which are used only by the classic authors of the first rank.’ ‘In general, Saint Luke’s style, in the Acts of the Apostles, is much purer than that of most other books of the New Testament, especially in the speeches delivered by Saint Paul at Athens, and before the Roman governors ; which contain passages superior to any thing even in the epistle to the Hebrews, though the language of this epistle is preferable, in other respects, to that of any other book in the New Testament.’... ‘ The speeches of Saint Paul, which were delivered before a Jewish assembly, are not very different, in their manner, from those of Saint Peter; and they are wholly dissimilar to those which the same Apostle deli- -vered before an heathen audience, especially in Acts xiii. 16 — 41.’... ὁ Lastly, the speeches deli- vered by Saint Paul, before assemblies which were INTROD. | THE EPISTLE TO THE HEBREWS. 11 accustomed to grecian oratory, are of a totally different description from any of the preceding: the language is pointed and energetic; and the materiais are not only well selected, but judiciously arranged. ‘The speech which Saint Paul delivered at Athens, and the two which he held before the Roman governors of Judzea, are proofs of this assertion.’ ‘The hebraisms of Saint Paul are not so nume- rous as those in the Septuagint, and other books of the New Testament ; his periods, though devoid of art, are drawn out to a greater length ; the paren- theses, so frequent in the writings of this apostle, have no tincture of the oriental idiom, and grecian purity appears in numberless examples. If the speeches which Saint Paul made at Athens, and before the Roman governors of Judzea, have been transmitted to us with fidelity, and are not the composition of the historian, he must have been able to speak better greek than we find in his epistles, and harangues before a Jewish assembly. It is true that the language which he used, in addressing a heathen audience, was not entirely devoid of hebraisms ; but it differed, in a striking manner, from his common style. This subject will be more fully treated in the Introduction to the Acts of the Apostles, where it will be shewn, that Saint Luke has recorded the speeches of Saint Paul with accuracy and truth.’ The reader will have anticipated my acknowledg- ment, that the author to whom we are indebted for these statements, is no other than Professor 12 APOSTOLICAL AUTHORITY OF [INTROD. Michaélis himself. * Ifthen, according to his own showing, ‘Saint Paul was as perfectly acquainted with the greek manner of expression, as with the hebrew’ if he has employed these opposite modes of composition ‘alternately, as either the one or the other suggested itself the first, or was the best approved ;... in the midst of hebraisms, and words peculiar to himself, introducing the best and purest phrases, which are used only by the classic authors of the first rank :’ if, ‘while the speeches of Saint Paul which were delivered before a Jewish assembly, are not very different, im their manner, from those of Saint Peter’ (the purity of whose greek style is generally allowed to be more questionable, than that of any other writer in the New Testament), ‘those delivered by him at Athens, and before the Roman governors of Judea,’ form the purest por- tion of one of the purest books of the New ‘Testa- ment, in point of style, the Acts of the Apostles, ‘and contain passages superior to any thing even in the Epistle to the Hebrews :’...ifthe character here drawn of the apostle’s usual style and manner of expression be correct (and it has other, and still higher vouchers for its correctness, than the authority of Michaélis) it follows, that, so far from any thing approaching to unity of style and man- ner of composition being characteristic of Saint Paul, as a writer of greek, there are three distinct modes of composition, the hebraic, the classic, and the hellenistic or mixed, to be traced in his unques- * Introduction to the New Testament, Chap. 1v. Sections iii. vill, Chap, vill. Sect. 11]. INTROD.| THE EPISTLE TO THE HEBREWS. 13 tioned writings and discourses. Upon his own authority, then, and the conclusion inevitable from his own premises, what weight can we rationally allow to our author’s general objection, that ‘the greek epistle to the Hebrews, in the form in which we have it at present, cannot possibly be Saint Paul’s original, because his manner of writing greek is totally different?’ ‘The reader, perhaps, will incline rather, with the present writer, to adopt the more cautious judgment, upon the same subject, of a not inferior critic, — ‘difficile admo- dum esse, de styli diversitate ita judicare, ut certus sis, duo scripta, dissimili exarata stylo, ab eodem autore proficisci non potuisse.’ The objection to Saint Paul’s being the author of the greek epistle, grounded on the manner observable in its composition being totally different from the apostle’s manner of writing greek, as stated by Michaélis in general terms, has now been examined ; and, on his own showing, has proved to be wholly without foundation. We proceed, in the next place, to consider his circumstantial alle- gation of the prevalence, throughout the Epistle to the Hebrews, of the objected difference of manner, ‘in the choice of single words, in the mode of connecting them, and in the construction and rotundity of the periods.’ In support of the head in this statement, which relates to the selection of single words, and of the argument drawn from this source against the claim of Saint Paul, Professor Michaélis (Chap. xxiv. sect. x.) refers his readers to the fourth chapter, 14 APOSTOLICAL AUTHORITY OF [INTROD. and eighth section, of his Introduction to the New Testament, for his own collection of the words peculiar to Saint Paul, and conceived, by this critic, to be characteristic, not only of the style, but also of the native city and country of the apostle. ‘Saint Paul,’ he observes, ‘has made very frequent use of certain words, in a particular sense, which is either seldom, or never, to be found in the Septuagint, or in the classic authors.’ Let us, first, inquire how far the words in question accord with this account of them; and, next, how far, in one way or other, they may affect Saint Paul’s claim to the Epistle to the Hebrews, in its present form. In our author’s catalogue, they stand in the fol- lowing order. I shall take the liberty of adding references to the texts, in which they occur. καταργεῖν. Rom. im. 3..°31.. 1ὉἪ 141. vi. 65 νον (0. ΤΙ, Corsi: 8 ας ‘Gy we 13.4: πὶ. 8. 0{15}.. FOOHIA xv. 24. 26) TH. Cor: ut .7..11..18.. 14. 1] εἰ 17. v. 4. 11. Ephes. 11. 15. II. Thess. ii. 8. II. Tim. 1. 10. Hebrews ii. 14.... Saint Luke xiii. 7. εὐδοκία. Rom. x. 1. (In the sense of ‘ wish,’ or ‘ desire. ᾽) προσαγωγή. Rom. v. 2. Ephes. ii. 16. iii. 12. (In the sense of ‘free access.’ ) ἐκκακεῖν. 11. Cor. iv. 1. 16. Gal. vi. 9. Ephes. iii. 13. II. Thes. ii. 13...also Saint Luke xviii. 1. καταναρχάω. 11. Cor. xi. 8. xii. 13. 14. (a cilicism, according to δ. Jerome. ) xarabpaéeiw. Col. il. 18. (a cilicism, on the same authority.) Were we to understand the expression ‘ very INTROD.| THE EPISTLE TO THE HEBREWS. 15 frequent use,’ as referring to the numerical strength of these alleged peculiarities, the slender list sup- plied by Michaélis would be altogether irrecon- cileable with his statement. It is plain, however, from the context, that, by this expression, he means to denote, not the number of peculiar words, but the frequency of their recurrence. In this sense of his assertion, therefore, we will now examine how far the six words, on which it is founded, agree with his own description of them, above cited. Two of the number, εὐδοκία, in the sense of “ wish’ or ‘desire,’ and καταθραδεύω, occur, each, 72 a single instance: a third, καταναρκάω, in three instances indeed, but only in a single epistle: the fourth example, προσαγωγή, in three instances, and two epistles: the fifth, ἐκκακεῖν, comes somewhat nearer to our author’s description, since it occurs five times, and in four epistles ; but this word is used, and in the same peculiar sense, by Saint Luke. The last example, καταργέω, is the only one, out of his six specimens, which fully bears out the asser- tion of Michaélis, as to ‘certain words, of which Saint Paul has made very frequent use, ma particular sense, which is either seldom, or never to be found in the Septuagint, or in theclassic authors.’ Karapyéw (used once by Saint Luke, but in its ordinary and etymological sense) occurs no less than twenty- five times in Saint Paul’s epistles, and uniformly in senses peculiar to this apostle. But this solitary exemplification of our author’s statement, it will be observed, is to be found, also, in the Epistle to the 10 APOSTOLICAL AUTHORITY OF [INTROD. Hebrews; where it is used, not only m the most remarkable of those peculiar senses, considered altogether unusual, in which it has been used by Saint Paul (for thus much Michaélis himself fairly admits), but (a point of highest moment, which has altogether escaped his notice) in a context and connection identical, nearly, with those, in which it stands, in three of the most remarkable instances of its occurrence, in as many of the undisputed epistles of Saint Paul, and in the immediate neigh- bourhood of other words, also and equally peculiar to this apostle. * But, in the judgment of Michaélis, the words now under consideration claim our attention, be- yond other peculiarities in Saint Paul’s style, as provincialisms. ‘'These examples,’ he observes,, ‘I have purposely selected, because they have never been mentioned in the controversy relating to the purity of Saint Paul’s language; though they naturally lead to the supposition, that either the words themselves, or the senses applied to them, were more usual in the country of Saint Paul, than in Greece.’ How far the acuteness of modern criticism may adventure, with safety, to stamp the words, or phrases, of an ancient author, as barbarous, or provincial, it will not here be pre- sumed in any way to determine. ‘The fact, how- ever, of the noted and numberless instances in which such attempts, in the hands even of the greatest masters of criticism, have failed, however * See Section ii. INTROD.] THE EPISTLE TO THE HEBREWS. 17 it may shield failure, under like circumstances of difficulty, from discredit, ought to read a lasting lesson of critical hesitancy and reserve. The lesson has been read to others by Professor Michaélis : it might have been as well, if, on the present occa- sion, he had read it to himself. ‘The most eminent among the learned have fallen into mistakes upon this topic. Grotius has produced many instances of hebraisms, which, on a more accurate exami- nation, have been found to be purely greek ; but this is an errour to which the deepest critics are exposed.’* Whether was Grotius among hebraisms, or Michaélis, among cilicisms, on the surer, or safer ground ? To return to our author’s catalogue of the provincialisms of Saint Paul. The claims of four, at least, of the six terms marked by him as provin- cial Cancluding two in which his judgment is sanctioned by the authority of S. Jerome), to be classed with cilicisms, have been satisfactorily dis- proved in the notes of his Right Reverend trans- lator; whose references show, that those words are found, and some of.them frequently, in the same senses, in the classic writers. One strange inadvertence, in this argument of Michaélis, is too characteristic to be allowed to escape unnoticed here. καταθραβεύω, a word, it will be observed, which occurs but in one instance through- out Saint Paul’s epistles, is quoted as a cilicism, upon the authority of δ. Jerome. Our author, at * Introd. N. Τὸ Chap. tv. Sect. vi. p. 141. C 18 APOSTOLICAL AUTHORITY OF [INTROD. the same time, candidly admits, ‘that passages have been produced from Demosthenes, Polybius, and Plutarch, in which καταθραβεύω is used.’...‘ But,’ he proceeds, ‘the passages in which καταθδραθεύω is found are indecisive; for the provinciality of a word may consist in its frequent and repeated use, by an author born in a particular province, whereas a pure writer would use it but seldom.’ Quandoque bonus dormitat Homerus ! While the present writer has been, thus far, unavoidably engaged, in following Michaélis through his verbal argument against Saint Paul’s title to the greek epistle, the reader may, very possibly, have already drawn his own conclusion. It may, not improbably, have occurred to him to remark, that, whatever force must be allowed to the argu- ment, three of Saint Paul’s hitherto undisputed epis- tles, I. Corinthians, II. Thessalonians, and II. ‘Timo- thy, in each of which one only of the proposed tests is to be met with, are equally exposed to its opera- tion with the epistle to the Hebrews ; while, if the terms in question are once admitted to be essential indications of the style of this apostle, whatever proportion of them may be pronounced decisive, five of the thirteen epistles heretofore reputed Saint Paul’s, ... Philippians, I. Thessalonians, I. ‘Timothy, Titus, and Philemon, are, by the operation of this same argument, unceremoniously removed from the canon. In what relates, then, to ‘the choice of single words,’ it appears, that the examples adduced, by Michaélis, to demonstrate this point of objection, 12 INTROD. | THE EPISTLE TO THE HEBREWS. 19 prove too much. Indeed the argument itself is of so slight construction, that some apology might seem due, for troubling my readers with so minute an analysis of it, were it not for the influence still attaching to the name and authority of Michaélis. Yet we must not hastily arraign, in this instance, the critical judgment of the ingenious author of the Introduction to the New Testament. Grotius, it will be remembered (and whom, upon a question of sacred philology, shall we hear in preference to Grotius?) has not hesitated to assign the greek epistle to the Hebrews to Saint Luke, on grounds of internal evidence certainly not more conclusive. ‘Lucam autem hujus epistolz scriptorem osten- dunt, etiam vocabula et loquendi genera quaedam Luce velut propria: εὐλαθεῖσθαι et εὐλάδεια, (pro metuere et metu,) εἰς τὸ παντελές (omnino) Luc. xiii. 11. pro εἰς τὸ διηνεκές (1 perpetuum) habemus, Heb. vii. 8. μαρτυρούμενος (bonwm habens testimo- nium), et μαρτυρεῖσθαι (bonum testimonium reddere) "ΠΟ ΘΝ Vie So) XVIn, 2. Heb. vit. 8. xi. 2. 5.639. χρηματίζεσθαι (responsum accipere) Luc. ii. 26. Act. x. 22. Heb. vii. 5. ἡγούμενος. Luc. xxu. 26. Heb. xiii. 7. 17. épxnyés. Act mi. 15. v- 31. Heb. 1. 10. ΧΙ]. 2. πρός, loco particulae περί, Luc. xviii. iim, 40. xx. 19: Actor. xxvii.25..Heb. τ. 7. 8." * The advocates of Saint Paul’s claim to the authorship of the greek epistle, can afford to cite this passage, because, coupled with another passage of this great critic, it, in the most deci- ded, because most undesigned way, places his suffrage on our side. ‘ Szpe illud observare est, disdem vocibus uti Paulum, quibus utitur Lucas; wt plane credibile sit habuisse Paulum c 2 20 APOSTOLICAL AUTHORITY ΟΕ [INTROD. This verbal argument is of equally slight con- struction with that of Michaélis; yet it was sufficient to satisfy a mind like that of Grotius: and this reflection, if it serve no further end, may dispose the mind of the reader to form a just esti- mate of the mode of proof; may be our assurance, that, whatever doubt may be justly entertained, in particular instances of its adoption, as to the ade- quateness of the induction, the method of proof is, in itself, unexceptionable, and, if properly and fully carried out, will become decisive. In the abortive attempt of Michaélis to disprove Saint Paul’s claim to the authorship of the greek epistle to the Hebrews, from the absence, in this epistle, of a few supposed cilicisms, we have seen an example of a case, in which the method of proof in question has not been properly carried out. At the same time, however, that doubt may well be entertained as to the discoveries of modern scholarship, relative to certain provincial pecu- liarities of phrase, in words, or expressions, used by Saint Paul, there can be no hesitation in affirming, with this author, ‘ it is certain that Saint Paul has many words peculiar to himself’ That is to say, numerous examples are to be met with, throughout the writings of this apostle, of the occurrence of words, more or less favourite, not to be met with elsewhere in the New Testament; and also not a descriptos grece quosdam Domini sermones, guos Lucas libro suo inseruerit. Grot. in δ. Luc. xxi. 34. compare Townson’sWorks, vol. i. p. 205. Michaelis agrees in opinion on this point. INTROD. | THE EPISTLE TO THE HEBREWS. 91 few examples of words, which occur besides, neither in the New Testament, nor in the Septuagint version of the Old, the great verbal treasury of the Apostles and Evangelists. In affirming this of the style of Saint Paul, I affirm only a feature of style in general; a law of composition of universal application. Every writer, in truth, who deserves the name, has peculiarities of a similar nature, by which his style is distinguished ; and by which, unless wilfully and studiously disguised, it may commonly be detected. ‘ Every man whatever,’ observes the highest authority im our own language, Dr. Samuel Johnson, ‘has a peculiar style, which may be discovered by nice examina- tion and comparison.” Dr. Johnson further re- marks, that, of original writers, this is eminently true: ‘those who have a style of eminent excel- lence, such as Dryden and Milton, can always be distinguished.’ ‘The point has been conceded, and the mode of investigation adopted, by Professor Michaélis, in his analysis of the style of Saint Peter’s first general epistle. ‘A knowledge,’ he tells his readers, ‘of the peculiarities in the lan- guage of Saint Peter’s first epistle will best enable us to determine, whether the second epistle, the authenticity of which has been disputed, was written by the same author, or not.? He decides this question in the affirmative ; and the stress laid, in his examination of it, upon the only words which he has been able to produce as peculiar in themselves, or in their sense, to Saint Peter, in contradistinction to the other writers of the a2 C 22 APOSTOLICAL AUTHORITY OF — [INTROD. New Testament, and to the Septuagint version of the Old, will put the reader more clearly in possession of the value attached, by this philologist himself, to the proof arising from such peculiarities of style.* In the writings of Saint Paul, the occurrence, and the recurrence, of terms thus peculiar, are so marked and frequent, that, were we called upon to select, from amongst authors sacred and profane, the writer whose productions might most readily be au- thenticated by this standard, the choice, it might almost be assumed, would fall on this apostle ; and, if the Epistle to the Hebrews were proved (for here the assertion even of an Origen must fail to satisfy us) to be barren of such indications of his hand and style, this would be felt, at least by the present writer, to be an argument subversive, not only of other internal marks, and of the eccle- siastical tradition, but almost of direct historical evidence that Saint Paul was the penman of the greek epistle. If, however, on the contrary, it can be proved, that the Epistle to the Hebrews, ‘ in the choice of single words,’ bears marks and characters of the penmanship and peculiarities of Saint Paul, equally numerous and striking with the verbal marks and characters afforded by the generality of his undis- puted productions, this must be acknowledged an argument proportionately powerful, in favour of * See Introd. N. T. Chap. xxv. Sect, vii., Chap. xxvii. Sect. i. INTROD.| THE EPISTLE TO THE HEBREWS. 23 the apostle’s title to the authorship of the greek epistle, as it now stands. The plain matter of fact, that the Epistle to the Hebrews abounds in single words peculiar to Saint Paul, will fully appear in the course of the present inquiry. In this place, it may suffice to instance a single example. The Epistle to the Romans, in manner as well as matter, will be readily allowed, on all hands, to rank as one of the most cha- racteristic of Saint Paul’s undisputed pieces. It will be fair, therefore, by way of specimen, to com- pare, with reference to the verbal peculiarities, a chapter from this epistle, with a chapter of equal length from the Epistle to the Hebrews. The experiment has been made, and with the most satisfactory result. Upon comparison of the eighth chapter of Romans with the tenth of Hebrews, each chapter consisting of thirty-nine verses, it was found that each returns precisely the same number of single terms, in different degrees peculiar to Saint Paul, viz. each chapter, thirteen words. * bd Rom. viii. Heb. x. ἀπεκδέχομαι * ἄνάμνησις ἀποκαραδοκία ἐπισυναγωγή ἀπολύτρωσις ἢ ἐφάπαξ * δουλεία" ϑεατρίζομαι ἐνίστημι λειτουργέωΐϊ ἐνοικέω οἰκτιρμός ϑινητός ὁμολογία οἰκέω ὀνειδισμός * προορίζω πληροφορία στενοχωρία προσφορά * συμπάσχω τιμωρία υἱοθεσία ὑπεναντίος ὕψωμα ὑποστεέλλω. The words marked with asterisks are common to Romans and Hebrews. c 4 94, APOSTOLICAL AUTHORITY ΟΕ [INTROD. It would be foreign from the plan of the present Work to prolong the Introduction, by a detailed comparison of both epistles throughout. But when, on the side of the Epistle to the Hebrews, we balance the allowed equable purity of the style, and the nearly total exclusion, consequently, of the hel- lenistic idiom, against the opposite character, and greater length, of the Epistle to the Romans, any unbiassed judgment would probably incline before- hand to compute, that, in a comparison of the verbal peculiarities of Hebrews and Romans, a proportion of one to two, or even considerably lower, ought to be considered amply and affirmatively decisive of the verbal argument. Upon investiga- tion, however, it will be found, that the truth much exceeds the assumed proportion; that, between equal portions of the two epistles throughout, the relative number of words peculiar to Saint Paul, is usually, if not uniformly, as two to three. But the verbal objection, urged by Michaélis, respects, not only the absence, in the Epistle to the Hebrews, of words peculiar to Saint Paul, but the presence, also, of words, in this epistle, no where to be found in Saint Paul’s uncontroverted writings. This point, touched upon in other parts of his ‘ Introduction to the New Testament,’ he professes more particularly to treat Chap. xxiv. Sect. xiv., entitled, ‘Remarks on the greek style of the Kpistle to the Hebrews ;’ and his treatment of it, Tam bound to say, is as conveniently superficial, as the conclusion which he here draws is presump- tuously dogmatic. I gladly accept, however, in its INTROD. | THE EPISTLE TO THE HEBREWS. 2 Or fullest extent, the fact contended for ; since, instead of a further objection, it constitutes a fresh and strong argument in support of Saint Paul’s claim. Indeed, if the fact were not so, a far more cogent argument than any advanced by Michaélis would necessarily arise, agaist Saint Paul’s being the author of the greek epistle. The learned Profes- sor, In common (with a single honourable excep- tion*)} with all who have preceded and followed him on the great question at issue, has wholly over- looked the important fact, that all Saint Paul’s undisputed epistles abound with ἅπαξ λεγομένα, with words, that is to say, (taking the expression in an extended sense, ) occurring only once, or occurring only in one epistle. Now to this class, the three or four words objected by our author, with some hundred and fifty more with which I shall beg leave to enrich his catalogue, of necessity belong ; and, unless the Epistle to the Hebrews possessed its full proportion of ἅπαξ λεγομένα, it would differ, * In thus alluding to the name of Professor Stuart of Andover, in the United States of N. A., 1 am bound to add, that, while I have seen incidentally, with sincere and solid satis- faction, more than one independent coincidence between our respective arguments, in support of the received title, I have purposely denied myself the gratification of perusing his leaned work on the Epistle to the Hebrews, until the present volume should be before the public. I have done so, in order that the subject may have the benefit of whatever advantages may arise from the concurrences, between two wholly inde- pendent arguments; the entire argument of my work having been prepared, several years previously to the appearance of Professor Stuart’s volume. 26 APOSTOLICAL AUTHORITY OF [INTROD. essentially and irreconcileably, from all Saint Paul’s unquestioned epistles ; but it does possess its just proportion of ἅπαξ λεγομένα, which, instead of stand- ing, as Michaélis would have us believe, as stum- bling-blocks in our way, thus triumphantly join in to complete the verbal correspondence.* In his conduct of the verbal objection advanced by Michaélis, against Saint Paul’s claim to the authorship of the greek epistle, we have seen how slight an induction of particulars will satisfy a modern German Professor, on his own side οἵ an argument. Before we pass on to his succeeding objections, a specimen of a modern German Pro- * Among the chief causes of the blindness of commentators to the real state of the verbal evidences, I am disposed to place the fol- lowing,—a misdirected attention to the ἅπαξ λεγομένα in Saint Paul’s undisputed epistles, and in the Epistle to the Hebrews. Hence, as it appears to me, Michaélis and others have been misled into drawing opposite conclusions, from the same premises. From want of just discrimination, it would seem that, while, in the undisputed epistles, the ἅπαξ λεγομένα had been unguardedly allowed to swell the muster-roll of Pauline peculiarities, in the controverted Epistle, on the contrary, the ἅπαξ λεγομένα were not only defrauded, by this procedure, of their fair weight as a set- off, but were actually thrown, in a mass, into the opposite scale, to complete the evidence against the received title. The mon- strous ignorance and absurdity of such a proceeding might be merely ludicrous, did not the gravity of the subject render the absence of reflection, and shallowness of research, in which such blundering criticism could alone originate, reprehensible in the highest degree. The argument from the ἅπαξ λεγομένα is among the independent coincidences between Professor Stuart and myself. How strange that such an argument should have altogether escaped preceding writers ! INTROD. | THE EPISTLE TO THE HEBREWS. 27 fessor’s mode of dealing with the clearest and most conclusive points of proof, where they make against his argument, shall be submitted to the reader. Perhaps no marks of style are more character- istic of any original writer, than his choice, and mode, of quotation. ‘The most remark- able coincidence in quotation, in both respects, throughout the New Testament, is one between Saint Paul’s Epistle to the Romans, and the Epistle to the Hebrews. It is thus disposed of by Professor Michaélis : ‘ Heb. Ch. x. 30. ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, is a quotation from Deut. xxxii. 35, which differs both from the hebrew teat, and from the Septuagint: and this passage is again quoted, in the very same words, in Rom. xu. 19. This agreement in a reading, which has hitherto been discovered in no other place, night form a pre- sumptive argument, that both quotations were made by the same person, and, consequently, that the Epistle to the Hebrews was written by Saint Paul. But the argument is not decisive : for 7 15 very possible, that, in the first century, there were manuscripts of the Septuagint, with this read- ing in Deut. xxxii. 35., from which Saint Paul might have copied in Rom. xii. 19., and the trans- lator of this epistle, in Heb. x. 30.’* !!! From the objection which relates to ‘the choice of single words,’ we proceed to consider that which respects ‘ the mode of connecting them :’ for here, too, our author discovers ‘a total difference of manner,’ between the greek composition in the * Introd. N. T. Vol. IV. Chap. xxiv. Sect. xvi. p. 256. 28 APOSTOLICAL AUTHORITY OF [INTROD. Epistle to the Hebrews, and the method of writing greek usual with Saint Paul. Before, however, we venture upon this ground, it may be not unad- visable to make sure that we apprehend, accurately, what our author intends by ‘the mode of connect- ing words.’ ‘The most natural idea of his meaning is probably the correct one ; namely, that he alludes to a difference observable in the selection and use of the particles. That here there is no reference to the arrangement of words, or their disposition in sentences, is placed beyond doubt by the clause immediately following, where he speaks, distinc- tively, of a difference, ‘in the construction and rotundity of the periods.’ The difference of manner, then, here alleged by Michaélis, ‘in the mode of connecting words,’ refers, it appears, to the use and selection of the connecting particles. In the fourth chapter, and fifth section, of his ‘ Introduction to the New Testament,’ he instructs us where the objected difference lies. ‘ In cases where a native Greek would have introduced, as the connection required, perhaps several particles, the writers of the New Testament are obliged to supply their place with the single conjunction καὶ, which they repeat as often as the Hebrew writers their 3 preefixum, that gives the structure of their periods a tedious uni- formity.’ As applied to ‘ the Hebrew writers,’ this observa- tion is so just, that the kindred and classic copula- tive τε does not occur, in a single instance, through- out the Septuagint version of the Old Testament. INTROD. | THE EPISTLE TO THE HEBREWS. 29 To the writers of the New Testament, also, the remark so correctly applies, that, excepting the writings of Saint Luke, of Saint Paul, and of the author of the Epistle to the Hebrews, throughout the remainder of that sacred volume, ‘the single copu- lative καὶ is varied in not more than eight instances. On the other hand, in the more classic style of the Acts of the Apostles, the conjunction τε gives variety to the composition in very numerous ex- amples; although, throughout the Gospel of the same author, it occurs in five only. In the Epistle to the Hebrews also, it must in candour be owned, we meet no fewer than twenty examples of this conjunction; while, throughout twelve of Saint Paul’s epistles, it can be discovered in no more than seven instances. Such, according to a pretty full induction, is the state of the case. Thus far, then, the validity of the argument advanced by Michaélis, against Saint Paul’s being the author of the greek epistle, grounded on a total difference of manner, between the style of the Epistle to the Hebrews, and the style of his undisputed epistles, ‘in the mode of connecting words,’ is ascertained ; and, in proportion to the estimate formed of its intrinsic weight, had Saint Paul forborne cnly to write a thirteenth epis- tle, must be decisive. Let the reader, however, be pleased to recall the remarkable correspon- dence, in the amount of verbal peculiarities, which has been already indicated in these pages, between the Epistle to the Hebrews, and one of the undisputed epistles of Saint Paul ; and he may be disposed to think that correspondence somewhat 90 APOSTOLICAL AUTHORITY OF [INTROD. strengthened by the additional circumstance of agreement, that, in the Epistle to the Romans, the classic conjunction τε recurs in not fewer than seventeen examples. Perhaps even the authorita- tive judgment pronounced by a great ancient upon the style of the Epistle to the Hebrews, that it is συνθέσει τῆς λέξεως ἑλληνικωτέρα, may suffer some abate- ment in our estimate, from this matter-of-fact proof, in a piece indisputably Saint Paul’s, of de- parture from his customary style and manner ‘in the mode of connecting words,’ and of conformity with the purer style of the Epistle to the Hebrews. Besides this conclusive agreement in the mode of connecting words, several coincidences, in the choice of particles, may be noticed, similarly pecu- har to Saint Paul’s unquestioned epistles and Hebrews: as καθάπερ, μηδέπω, μηδέποτε μήπω, τοιγαροῦν, ὑπεράνω, Words which occur no where else in either Testament. We have now reached the last ground of ob- jection stated by Michaélis, against the traditional claim of Saint Paul to the authorship of the greek epistle to the Hebrews; namely, a total difference of manner observable, in the style of this epistle, ‘in the construction and rotundity of the periods.’ By what felicity of argument the learned Pro- fessor would reconcile this objection, with the character which he has elsewhere drawn of Saint Paul as a writer, and peculiarly with reference to this very feature of style, as he has not himself thought fit to intimate, his readers are neither called upon, nor qualified, to pronounce. In the extracts made in another part of these prefatory INTROD. | THE EPISTLE TO THE HEBREWS. 31 remarks, the objection itself, however, has been already anticipated and nullified, on his own au- thority; like Waller’s eagle, he has been pierced by a shaft, feathered from his own wing. Some further extracts, at the same time, may here be introduced with advantage; and those who may be most skilled in judging of and master- ing the difficulties of composition, will be best qualified to appreciate concessions like the followmg: ‘ Saint Paul frequently extends his periods by the insertion of parentheses ; yet, if we except the Epistles to the Ephesians and Colos- sians, he has not injured the rotundity of his periods, by such an addition of clause to clause.’... ‘ As he was born at ‘Tarsus, it is certain that greek was his native language; but he being a Jew, and accustomed, from his childhood, to read the version of the Septuagint, it was natural to suppose, what we find to be a fact, that his language would be tinctured with hebraisms. Yet he appears to have read many of the best Greek authors,’ ...*‘In the few writings which remain of this apostle are quotations from the Greek poets, in three different places; in each of which passages, he has intro- duced them with propriety and judgment, a cir- cumstance that implies intimacy with the Greek poets ; for superficial readers, who quote merely to show their learning, are seldom happy in their application. One of these quotations, τοῦ γὰρ καὶ γένος ἐσμέν, he introduced in an extempore specch ; and it appears, from his own observation, that he had read it in several poets.’...¢ Saint Paul has all the appearance of a Jew, whose natural style was 32 APOSTOLICAL AUTHORITY OF [INTROD. unclassic greek, but who, from reading the best authors, had insensibly adopted many of the best expressions.’...‘ Though the style of Saint Paul possesses not the turns or graces of Athenian eloquence, yet he had the language at his com- mand, even for the purposes of delicate irony, and refined satire: but he seems to have considered an accurate structure of periods as undeserving his attention.’...‘ His speeches and writings display, at all times, urbanity and refinement; and it is a remark, which naturally suggests itself, im reading his works, that the author united a knowledge of the world with a cultivated genius. No courtier could have given a more finely turned reply, than Saint Paul, in his answer to Agrippa; nor was it possible to express in a more delicate or modest manner his design of imparting spiritual gifts, than in the first chapter of his Epistle to the Romans.’... ‘Now, if Saint Paul had a purer language at his command than he generally adopted, independent of the warmth of his character, and the flow of thoughts with which his mind was constantly filled, he must have had other motives for neglecting elegance of style. The fear of giving offence to the Jews*, to whom he wisely accommodated, whenever it was allowable, both his doctrine and his manner, in order to win them to his party, and the seeming impropriety of deviating from a lan- guage, that was already consecrated to the pur- * The purity of his greek style was objected as a crime, by his countrymen, to Josephus: the Jews would view, with still more ‘jealous eyes, πρωτοστάτην... τῆς τῶν Ναζωραίων αἱρέσεω5. INTROD. | THE EPISTLE TO THE HEBREWS. 33 poses of religion, might have determined him to neglect a style that would have been more elegant, but, on the subjects which Saint Paul discussed, endued, perhaps, with less energy and precision. The venerable expressions of the Bible, and the terms of religion, which had acquired a prescriptive right from the practice of the synagogue, were highly proper, and even necessary, in delivering the doctrines of Christianity : those once admitted into the dogmatical parts of his discourse, an Attic elegance, in the remainder of his epistles, would have made an useless contrast ; especially as the language of Saint Paul, when he wrote without art, or attention to style, is, αὖ all times, preferable to that of the Septuagint.’ Without subscribing to the occasional licence of assumption, or fancifulness of conjecture, I am ready to accept these statements (which, in my judgment, fall greatly short of the truth) as a fair general representation of the manner adopted by Sait Paul, i his speeches and writings, under the alternate influence of his attainments, and his position. But, if he had the greek idiom thus at his command, in the most difficult delicacies of language, ...for irony, for satire, for appropriate quotation, for courtier-like compliment, and finely turned reply, ... what becomes of the objection of Michaélis, against the apostle’s claim to the author- ship of the greek Epistle to the Hebrews, because of its difference of manner, real or assumed, ‘ 1 the construction and rotundity of the periods’ ? The truth is, from the general cast of this apos- tle’s style, instead of the foregoing objection, an D 34 APOSTOLICAL AUTHORITY OF — [INTROD. argument may be derived to show, that the rotun- dity of the periods, in the Epistle to the Hebrews, is a strong circumstance in favour of his being the author. Michaélis and others have justly remarked, that Saint Paul, in his unquestioned productions, has contrived to blend the opposite characters of the greek, and of the hebraic idioms. But, if he was thus equal to the delicate, and most difficult task of preserving, amidst the peculiarities of phrase, and the laconic structure, of an oriental dialectt, ‘a considerable share of the roundness of grecian composition,’... what else could we anti- cipate, from such a master of styles, where, as in the Epistle to the Hebrews (from whatever motivet), + ‘The conciseness of oriental composition is the reverse of the roundness of grecian eloquence.’ Micuac is, Introd. N. T. Ch. tv. Sect. vi. p. 142. 1 Although the establishment of Saint Paul’s claim to the authorship of the greek epistle, must render comparatively un- interesting the question of a hebrew original, yet the tradition of the ancient church, on this point, is not the less entitled to respect and consideration. I may mention, therefore, a conjecture of my late friend Alexander Knox, Esq., which has this great recommendation, that, if admitted, it would solve all the sup- posed difficulties. His idea was this, that the Epistle to the Hebrews was originally written, by Saint Paul, in their own idiom, in which we know it was his custom to address the Jews*; and that it was afterwards translated, by the Apostle himself, for the use of the gentile churches. Admitting this hypothesis, it is obvious that the Apostle was freed, in his translation, from all necessity of consulting Jewish prejudices, in his style and language, by writing hellenistic greek,— the greek epistle, on this supposition, being designed, not for Jews, but for gentile converts. It follows that, in the greek epistle to the Hebrews, and in this alone, he could consult grecian purity of expression, * Acts, xxi, 40, xxii. 2, INTROD. | THE EPISTLE TO THE HEBREWS. 35 he thought fit to lay aside rather the idiom of his nation, than a natural and proportionate increase of conformity to the construction and rotundity of the grecian period ? We shall now take leave of Professor Michaélis, and close these prefatory observations, in the words (with a slight, but important variation) of this dis- tinguished writer with which we set out ; namely, ‘that the greek Epistle to the Hebrews, in the form in which we have it at present, can possibly be Saint Paul’s original : for his manner of writing greek is not essentially different ; whether we regard the choice of single words, the mode of connecting them, or the construction and rotundity of the periods.’ The plan of inquiry adopted in the present work will embrace the following topics. 1. The tabular exhibition of words occurring in the Epistle to the Hebrews, and elsewhere used by no writer of the New Testament but Saint Paul: with their parallel verbal dependencies. 2. The tabular exhibition of words occurring in the Epistle to the Hebrews, and, excepting in the writings and discourses of Saint Paul, used neither in the New Testament, nor in the Septuagint version of the Old, &c. 8. The tabular exhibition of words, occasionally occurring elsewhere in the New Testament, but, in their sense, or frequency, peculiar to Hebrews and Saint Paul, &c. without incurring those consequences, which Michaélis has shown were incurred by Josephus, on account of the elegance of his style. ἢ ὦ 86 APOSTOLICAL AUTHORITY ΟΡ [INTROD. 4. The examination of parallel passages of the Epistle to the Hebrews, and the undisputed Epis- tles of Saint Paul; distinguished from general Scripture parallelisms of sentiment and expression, by the reciprocal occurrence, or by the neighbour- hood, of one or more of those characteristic terms. 5. The consideration of certain acknowledged peculiarities of manner in the writings of Saint Paul, especially those pointed out by Dr. Paley, in the Hore Pauline ; all which peculiarities, it shall be shown, can be exemplified equally from the Epistle to the Hebrews. 6. The consideration of certain peculiarities of manner, in the writings of Saint Paul, which have hitherto escaped notice ; and which, like those pointed out by Dr. Paley, occur also, and with equal prominence, in the Epistle to the Hebrews. 7. A synoptical view of the whole internal evi- dences: or a harmony, exhibiting the text of the Epistle to the Hebrews, in juxta-position with all the parallel passages from Saint Paul’s undisputed epistles. 8. A re-examination of the external evidences. Before we enter, however, upon these heads, it may be right and useful briefly to explain, respect- ing some of them, the mode of treatment pursued ; its reasons, and anticipated results. The method which I have been led to adopt, in treating the first three topics, (which relate to the verbal peculiarities,) differs essentially from that too generally followed, in inquiries like the present. Both on this particular ques- tion, and on similar subjects of biblical contro- INTROD. | THE EPISTLE TO THE HEBREWS. 37 versy, the attention of commentators and critics, so far as it has been turned at all to the consider- ation of verbal peculiarities, has not extended it is known to every student of the New Testament, beyond the collection of meagre catalogues of insulated words. ‘Their lists, accordingly, how- ever satisfactory to themselves, have generally, and naturally, failed to afford satisfaction to their readers. Indeed, on shadows of evidence like these, it seems impossible to build any solid conclusion. I would exemplify my meaning, from the specimens of ver- bal argument exposed in these pages, under sanction of the names of Grotius and Michaélis. Inade- quateness of treatment, however, in particular examples of its adoption, is no impeachment what- ever of the kind of proof. It is simply a warning and instruction to others, if they would succeed better, to look to the adequateness, as well as the soundness, of their inductions. Now, in an attempt to ascertain, through the medium of peculiar words, in different compositions, the hand of a common author, when we reflect, it is very plain, that the testimony arising from the verbal peculiarities may be susceptible of large increase, from collateral ver- bal arguments, whether peculiar, or not ; and that these coincidences themselves, at the same time, derive altogether a new value, from their connection with such special marks of the author’s style. His choice of the most common expressions, in fact, though it requires nicer examination, is no less truly characteristic of any original writer, than his use of the most uncommon words: but nothing remains to be desired, where there is a union of Q Do 88 APOSTOLICAL AUTHORITY OF [INTROD. both. In treating the first topics of this inquiry, it is my purpose, therefore, to corroborate my exam- ples of verbal peculiarity, by whatever aids may be derivable from accompanying, or from neighbour- ing, verbal indications of the ordinary style and manner of Saint Paul. Each peculiar word will thus become the focus of a mass of internal evi- dence: while the sum of these masses will present an amount of proof, unparalleled in inquiries of this nature, and to be evaded (an evasion which few, it is presumed, will hazard) only by the total rejection of the doctrine, that a writer can be discovered by his style. In drawing a conclusion, in favour of the re- ceived title, from the frequent occurrence, in the Epistle to the Hebrews, of terms familiar, or even peculiar to Saint Paul, the author is perfectly aware of the noted fact (a fact repeatedly adverted to by biblical critics) that, in the other writers of the New Testament, and especially in the epistles of Saint Peter and Samt James, various examples occur, of expressions, and of single words, which have been obviously borrowed from the writings of Saint Paul.t This fact, in truth, becomes the foun- dation of a fresh argument. For, as the facility, with which the peculiarities of Saint Paul have been recognized in the writings of his fellow-apostles, + IL. Pet. iii. 15, 16, (which apparently alludes, in particular, to Heb. v. 11, vi. 12, ix. 26, 28, and x. 39,) completely settles the point, in his own case, as to the resemblances in question being imitations, whether unconscious or designed ; by proving that Saint Peter had himself previously, and closely studied, all the epistles of Saint Paul. INTROD.] THE EPISTLE TO THE HEBREWS. 39 marks, strikingly, on the one side, the hand of the borrower; so the frequent, yet unobvious recur- rence of like peculiarities, in the Epistle to the Hebrews, denotes equally, on the other side, the pen of the owner. In the former case, these pecu- liarities of phrase, like gems in a setting of pure gold, are not the less distinguishable, for the pre- ciousness of the substance in which they lie em- bedded : in the latter, like diamonds in their native mine, they are undistinguishable in colour, as in substance, from their fellows. As the evidence arising from verbal peculiarities, common to the Epistle to the Hebrews and the undisputed epistles of Saint Paul, is susceptible of large increase, from the occurrence, in immediate connection with those peculiarities, of common words, and terms of expression, belonging to the ordinary style of this apostle, so the proof furnished by parallel passages is no less capable of augmentation, from the occurrence, in those pas- sages, of Pauline verbal peculiarities. But, if we would present this branch of the internal evidence in its proper force, and prepare the mind of the reader for doing it justice, the additional proof supplied by the occurrence, in passages generally parallel, of Saint Paul’s peculiar words, must be taken in connection with other corroboratives. A few words of preliminary statement, the result of a careful review of the whole of the parallel passages hereafter separately to be considered, will fairly, and, for our present purpose, sufficiently represent. the general nature and amount of their evidence. 1. All contain words peculiar to Saint Paul. 2. In many D 4 40 APOSTOLICAL AUTHORITY, ETC. instances, the passages taken from the Epistle to the Hebrews, when compared with the correspond- ing passages in Saint Paul’s undisputed epistles, will be found to present a closer and fuller parallel with one or more of these, than these indisputably Pauline passages afford, when compared between themselves. 3. In not a few examples of parallel passages from the Epistle to the Hebrews, the parallelism, in words and sense, is sustained by the separate and further evidence of certain leading peculiarities of manner, so conclusively shown, by Paley, to be characteristics of the hand of Saint Paul: the verbal digression, or ‘going off at a word ; the verbal repetition, or ‘ being under the dominion of a peculiar word or phrase ;’ to which I would add, the paronomasia, or play upon similar words. It is most worthy of remark, in conclu- sion, that our examples of these peculiarities of manner, from the Epistle to the Hebrews, prove, in several instances, to hinge upon the very words similarly dwelt on by Saint Paul, in his uncontro- verted epistles ; and, in one instance, at least, (‘the word riches (πλοῦτος), used metaphorically as an augmentative of the idea to which it happens to be subjoined,’) upon the very term, which the author of the Horse Pauline: has selected, as his single example of this striking feature of Saint Paul’s manner. With a view to prepare the reader for the examination of the tables of peculiar words, a preliminary sketch of the nature and value of this branch of the evidences, shall be submitted in the first and second sections. SECTION I. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND SAINT PAUL’S UNDISPUTED EPISTLES, IN THE USE OF PECULIAR WORDS. To all who are conversant with the subject of style, it must be abundantly obvious, that it is not the mere occurrence of a peculiar word, but the manner and connection in which it occurs, that stamps it with the impress of a particular author. It shall be my object, accordingly, now, to show, in a series of instances, that the verbal peculiarities generally, common to the Epistle to the Hebrews and Saint Paul’s undisputed writings, will stand the test of this ordeal. Instances of the kind, ἀόρατος and ἄμεμπτος, for example, have been elsewhere given, incidentally, under the head of Paronomasia. I shall here illustrate this feature of the evidence by a larger induction. Χ ἀγών, ἃ word borrowed from the grecian games, is not to be found in the Septuagint; and, in the New Testament, occurs only in Hebrews, and the undisputed epistles of Saint Paul. When we com- pare the occurrences of this term, Heb. xu. 1, I. Tim. vi. 12, and II. Tim. iv. 7, we find it stand- ing in connection with the same words and ideas,. . . πίστις, ὑπομονή, τελειόω--τελειωτῆς, δρόμος--τρέχω; ἀγωνίζομιαι-- ἀνταγωνίζομαι; «+. νέφος μαρτύρων--ἐνώπιον πολλῶν μαρτύρων. are 42 APOSTOLICAL AUTHORITY OF [SECT. 1. ἄθλησις, ἀθλέω, συναθλέω, again, are agonistic terms from the games, which occur no where in the Old Testament; and, in the New Testament, only in Hebrews, and Saint Paul’s unquestioned writings. On comparison of their occurrences, Heb.*x?32t, Philipp. i. 27, and 11. Tim. 11. 5, we obtain a similar result as in the case of the kindred term ἀγών, which occurs, indeed, in connection with συναθλέω, Philipp. i. 30. The idea of sufferings is the leading idea in the three contexts: πολλὴν ἄθλησιν ὑπεμείνατε παθημάτων, ---ὑμῖν exvapiody....Td ὑπὲρ αὐτοῦ πάσχειν;----σὺ οὖν κακοπάθησον: and, again, Heb.'x,, 84, ΤΠ ΓΙ: 1. 8, 11. 9, τοῖς δεσμοῖς μου συνεπαθήσατε ---- ἐμὲ τὸν δέσμιον αὐτοῦ... συγκακοπάβθησον ----ἰν ᾧ κακοπάθω μέχρι δεσμῶν. Here, the idea of sympathy linked with that of chains, indicates, characteristically, the hand of Saint Paul. ἀπεκδέχομαι 18 found no where in the Old Testa- ment; and, in the New, only in Hebrews, and Saint Paul’s undisputed epistles: where it is con- fied to one and the same leading idea,...the ex- pectation of Christ’s second coming, and the future glory. Heb. ix. 28, I. Cor. 1. 7, and Philipp. 11. 20, this thought is expressed in the same, or perfectly equivalent terms :—-6 Xpicds... ἐκδευτέρου. .. ὀφθήσεται τοῖς αὐτὸν ἀπεχδεχομένοις εἷς σωτηρίαν. ---- ἀπεκδεχομένους τὴν , ~ , ε ~ ~ ~ πῇ τὰ ἀποκάλυψιν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ---- ἐξ οὗ καὶ σωτῆρα + Heb. x. 33, the expression ϑεατριζόμενοι, and, I. Cor. iv. 9, the term ϑέατρον, peculiar to these epistles in a figurative sense, strengthen the above argument from allusions to the games: allusions which distinguish between Saint Paul, and all the other penmen of the New Testament. SECT. I.] THE EPISTLE TO THE HEBREWS. 43 ἀπεκδεχόμεθα, Κύριον ᾿Ιησοὺν Χριστόν. The identity, and peculiarity of thought, in this use of the expression, are equally apparent: ἀπεκδέχομαι might have been used to express the expectation of any future event; but, im Hebrews and Saint Paul’s unques- tioned writings, it denotes, exclusively, the expect- ation of Christ’s second advent, and its consequence to the faithful, salvation. ἀφιλάργυρος does not occur in the Old Testament ; and, in the New, is peculiar to I. Timothy and Hebrews. In both places (Heb. xii. 4. I. Tim. i. 3.) it stands in connection with the virtue of hospitality ; the word, φιλοξενία, being also peculiar to Saint Paul ; and the duty recommended, elsewhere, once only, by Saint Peter. δουλεία occurs, in the New Testament, only in Romans, Galatians, and Hebrews. Heb. ii. 15. and Gal. v.1, the same hand is to be traced, in its occurrence in the same verbal connection, coupled with ἐνέχω, and ἔνοχος, ... διὰ παντὸς τοῦ ζῆν ἔνοχοι ἦσαν δουλείας, ---- μὴ πάλιν ξυγῷ δουλείας ἐνέχεσθε. ἐνδυναμόω, used once by Saint Luke, is found else- where in the New Testament, only in Saint Paul’s unquestioned epistles, and in Hebrews. Out of its eight occurrences, the most marked parallelism is between Heb. xi. 34, and Rom. iv. 20, II. Tim. iv. 17, Ephes. vi. 10, and Philipp. iv. 13. We find, in these contexts, the same leading thought, strength, derived from faith, and producing righ- teousness: and, Heb. xi. 34, II. Tim. iv. 17, we may observe a very remarkable coincidence of ἐῤῥύσθην ἐκ expression, wee ἔφραξαν στόματα λεόντων στόματος λέοντος; ---- ἃ5 though the Apostle, in both 44. APOSTOLICAL AUTHORITY ΟΡ [5ΕΟ07. I. places, drew his image from his own experience, I Cor. xv. 32.: again, Heb. xi. 34, Ephes. vi. 10, Philipp. iv. 13, we find the term ἐνδυναμόω coupled with the same adjunct, ἰσχύς, ἰσχυρος" ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ ---- ἐνδυναμοῦσθε ἐν Κυρίῳ, καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ, ---- πάντα ἰσχύω, ἐν τῷ ἐνδυναμοῦντί με Χριστῷ : and Heb. xi. 34. Rom. iv. 19, a correspondence of phrase peculiarly Pauline, — διὰ πίστεως oo. ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ----- καὶ μὴ ἀσθενήσας τῇ πίστει ... ἀλλ᾽ ἐνεδυναμώθη τῇ πίστει. εὐτυγχάνω is used only in Romans and Hebrews. Rom. viii. 34, and Heb. vii. 25, it expresses the same truth, the intercession of Christ for his Church; while the hand of the same writer is further visible, in the connection of the idea of Christ’s intercession with the same separate idea, that of his session on the right hand of God ; this second sentiment being itself expressed, directly, only in Hebrews and Saint Paul’s undoubted writ- tings. Rom. vii. 34, the two ideas stand together, Χριστὸς ὁ ἀποθανὼν, μᾶλλον δὲ καὶ ἐγερθείς, ὃς καὶ ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν. Heb. vii. 25, viii. 1, they are disjoined by an explanatory paren- thesis, πάντοτε δῶν εἰς τὸ ἐντυγχάνειν ὑπὲρ avriive.... ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ ϑρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς. The difference of manner, here, corresponds ex- actly with Paley’s remarks, on the variations usual in a writer, when treating the same topic at diffe- rent times.t εὐάρεστος, εὐαρεστέω, εὐαρέστως, are New Testament expressions found only in Hebrews, or Saint Paul’s undisputed epistles: their use, Rom. xii. 1, 2, + Hore Pauline, Chap. vi. No. i. § 2. SECT. I.] THE EPISTLE TO THE HEBREWS. 45 Philipp. iv. 18, and Heb. xii. 16, 21, being equally peculiar and Pauline; since, in all these contexts, they occur in connection with the idea of sacrifice, and in Romans and Hebrews, with that, also, of the will of God. ‘Thus, Rom. xii. 1, we have, παραστῆσαι τὰ σώματα ὑμῶν ϑυσίαν ...- εὐάρεστον τῷ Θεῷ, Philipp. ἵν. 18, Suciav... εὐάρεστον τῷ Θεῷ, and Heb. xiii. 16, τοιαύταις γὰρ ϑυσίαις εὐαρεστεῖται ὁ Θεός. (In the last two places, almsgiving is the common theme): and Rom. ΧΙ]. 2, εἰς τὸ δοκίμαζειν ὑμᾶς τί τὸ ϑέλημα τοῦ Θεοῦ, τὸ ... εὐάρεστον ---- Heb. xiii. 21, εἰς τὸ ποιῆσαι τὸ ϑέλημα αὐτοῦ" ποιῶν ἐν ὑμῖν τὸ εὐάρεστον ἐνώπιον αὐτοῦ. / ϑαῤῥέω 1s, IN One respect, a very peculiar word ; since, while it occurs no less than five times, in a single epistle of Saint Paul, itis found no where else in the New Testament, except in the Hebrews. II. Cor. v. 6, 9, and Heb. xiii. 6, 16, we have this fresh indication of common authorship, that ϑαῤῥέω stands, in both contexts, in the neighbourhood of the preceding example, εὐάρεστος. λατρεία, a word peculiar to Romans and Hebrews, is chiefly remarkable, as a term from the Jewish ritual; and is used, in both epistles, Rom. ix. 4, Heb. ix. 1, 6, with allusion to the Temple- worship. λειτουργέω, λειτουργία, λειτουργός; are all, like λατρεία, expressions borrowed from the Jewish worship ; and all, like it, occur in Hebrews and Saint Paul’s undisputed epistles, and no where besides in the New Testament; excepting λειτουργία once in Saint Luke’s Gospel, and λειτουργέω once, in Acts, with 40 APOSTOLICAL AUTHORITY ΟΕ [SECT. I. reference to Saint Paul. ‘The common use, in Romans and Hebrews especially, of terms taken from the Temple service, is what particularly claims our notice here. μεσίτης occurs once only in the Septuagint, Job ix. 833; and there, without any equivalent in the Hebrew text. ‘This circumstance renders its adoption, where it occurs in the New Testament, the more marked and characteristic. But, its oc- currences, in the New ‘Testament, are limited to Hebrews, where it is found in three examples, and to two of Saint Paul’s undisputed epistles, Gala- tians, and first Timothy, where it is met with, also, three times. Heb. viii. 6, and Gal. i. 19, 20, μεσίτης is alike introduced, in connection with the law, and the promises : ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται, in the former context, being met by ὁ ody νόμος κατὰ τῶν ἐπαγγελιῶν, in the latter. Heb. ix. 15, and Gal. 19, 20, the parallel, in the use of this term, is drawn still closer, by its occurrence, in both passages, in juxta-position with another term, equally pecu- liar, with itself, to Saint Paul’s undisputed epistles and Hebrews, the word παράξασις, and, in that of Hebrews, in connection with a third Pauline peculiarity, ἀπολύτρωσις : εἰς ἀπολύτρωσιν" τῶν ἐπὶ τῇ πρώτῃ διαθήκῃ παραδάσεων᾽, τὴν ἐπαγγελίαν. x. Ae ὁ νόμος, τῶν παρα-- δάσεων" χάριν προσετεθη, ἄχρις οὗ ἐλθῃ τὸ σπέρμα ᾧ ἐπήγγελ- ται. Ho Aw But the nicety of correspondence in the use of μεσίτης, iN Hebrews and Galatians, to which I would more especially invite attention, lies in the fact, 8 SECT. I.] THE EPISTLE TO THE HEBREWS. 47 that, in the two epistles, it is introduced in wholly distinct, yet closely allied applications, whose re- union is absolutely necessary to a perfect sense: that the truth meant to be conveyed consists of two parts, which are divided between the two epistles, so far as the enunciation is concerned, though each really contains the whole: the first part being expressed, and the second implied, in Galatians ; the second expressed, and the first implied in Hebrews: each epistle, consequently, contain- ing, in this instance, a tacit reference to the other, necessary to complete the sense. In the passage of Galatians, the mediatorial office of Moses only is treated of, while the higher mediation of Christ Jesus is left to be gathered by inference: τί οὖν ὁ νόμος 5 τῶν παραδάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ το σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι’ ἀγγέλων ἐν χειρὶ μεσίτου. ὁ δὲ μεσίτης, ἑνὸς οὐκ ἔστιν" ὁ δὲ (Θεὸς, εἷς ἐστι. Nothing, on the one hand, can be more clear and obvicus, than the reference, here, to Moses, as the mediator of the old covenant : nothing, on the other hand, more cryptic and covert, than the implied reference to Christ, as the Mediator of the New. The consequence is, an ob- scurity, which has greatly perplexed the commen- tators, and which can be dispelled only by collateral lights of Scripture; and especially, asI hope to show, by comparison with the parallel places of Hebrews. In the passages of Hebrews, on the contrary, we have the full annunciation of Christ’s office, as the Mediator of the New Covenant, while the + See Heb. iii. 2. 48 APOSTOLICAL AUTHORITY OF [ SECT. I. previous mediation of Moses is left wholly to im- plication. Heb. viii. 6, νυνὶ δὲ διαφορωτέρας τέτευχε λειτουργίας", ὅσῳ καὶ κρείττονός ἐστι διαθήκης μεσίτης ἢ, ἥτις ἐπὶ κρείττοσιν ἐπαγγελίαις νενομοθέτηται. εἰ γὰρ ἣ πρώτη ἐκείνη ἣν ἄμεμπτος", οὐκ ἂν δευτέρας ἐξητεῖτο τόπος. Heb. ΙΧ. 15, καὶ διὰ τοῦτο διαθήκης καινῆς μεσίτης ἐστίν. Xe As Heb. iii. 24, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ. In these places, although Christ alone is spoken of as mediator, the phrases ‘Mediator of the better covenant,’ and ‘ Mediator of the new covenant,’ decisively bear allusion to that mediation of Moses, which is openly set forth in the epistle to the Galatians: the terms themselves, ‘Mediator of the new covenant,’ not only neces- sarily supposing a mediator of the old, but naturally implying, that the writer who used the one ex- pression, had previously employed the other. It is not, however, until we unite these parallel passages of Hebrews and Galatians, that the whole truth intended comes out in its full light: a result, than which I cannot conceive stronger internal presumption, for both epistles bemg the work of the one hand. To complete this presumption, we have only to add, to the evidence, I. Tim. 11. 5: a passage, which, at the same time, throws clearest light on the obscurity in the parallel passage of Galatians, and proves the doctrine of Christ’s mediatorial office, as laid down in Hebrews, to have been a doctrine, else- where and exclusively inculcated, in set form, by Saint Paul: εἷς γὰρ Θεὸς, εἷς καὶ μεσίτης Θεοῦ καὶ ἀνθρώπων, ἄνθρωπος Χριστὸς ᾽Ιησοῦς-. Coincidentally with the three passages from Hebrews, we have here the fullest SECT. i | THE EPISTLE TO THE HEBREWS. 49 annunciation of Christ Jesus, as ‘the mediator of the new covenant :’ while, at the same time, we are hence instructed how to fill up the imperfect proposition (of the nature of an enthymem), Gal. ui. 20. For, since the third party, in Christ’s mediation, is mankind at large, the unnamed third party, in that of Moses, must, by parity of reasoning, be God’s people Israel. In this view, these parallel texts will stand thus: ‘ There is one God, and one Mediator between God and man, the man Christ Jesus.’ — ‘There is one God, and one mediator between God and his people Israel, the man Moses.’ Thus, in the instance of a most important term of Gospel doctrine, occurring only in three pieces of the New Testament, we find the several contexts in which it occurs, equally essential, and sufficient, to their mutual explanation. And, since two of those pieces are indisputably written by Saint Paul, we reach naturally the inference, that. the third is, also, from the same pen. μιμητὴς 15 found neither in the Septuagint, nor the Apocrypha; and, in the New Testament, occurs only in the Hebrews, and Saint Paul’s undisputed epistles ; with the exception of a doubtful read- ing, I. Pet. ii. 13. Its occurrence in Saint Peter, assuming the received to be the genuine reading, serves only to show how differently different writers will employ the same word : the expression here is, τοῦ ἀγαθοῦ μιμηταὶ γένησθε, a phrase obviously opposed to another scriptural expression, τοῦ πονηροῦ, Ε 50 APOSTOLICAL AUTHORITY OF [ SECT. I. and peculiar to Saint Peter. I. Cor. iv. 16, xi. 1, Ephes. v. 1, I.Thes. i. 6, 1. 14, and Heb. vi. 12, on the other hand, μιμητὴς uniformly occurs in the one Pauline turn of thought and phrase, alter- nately inviting the communities addressed, to be imitators of God, of Christ, of the apostle himself, or of those churches, which had eminently approved themselves faithful :—pinyrat μου γίνεσθε.-----γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ. --- μιμηταὶ ἡμῶν ἐγενήθητε.---οὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοὶ, τῶν ἐκκλησιῶν τοῦ Θεοῦ τῶν οὐσῶν ἐν τῇ ᾿Ιουδαίᾳ.-τ-- γένησθε μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομουντῶν τὰς ἐπαγγελίας. Do not these passages strongly betoken an individuality of mind and phrase? the graduated scale of imitation seems especially significant of the same origin. But themost characteristic coincidence obtains between Hebrews vi. 12, and I. Thes. ii. 14. In the latter passage, Saint Paul commends the Thessalonian christians for this particular cause, their imitation of the churches of God which were in Judzea: in the former, the author exhorts the Hebrew christians to become imitators of those who, through faith and patience, had imherited the promises, i. 6. doubtless, of their own worthies, recorded in the eleventh chapter. Now, who can fail to see, at once, the similarity of hand, and the suitableness of the variation, in these passages ? Their common aim is to inculcate the imitation of those human models, who approached nearest to the Divine pattern of goodness:—to the gentile converts of Thessalonica, are proposed the examples of the SECT. I.] THE EPISTLE TO THE HEBREWS. OL apostle himself, (i. 6.) and of the privileged churches of Judza (ii. 14.) ; to the Hebrews, on the other hand, jealous of the apostle of the gen- tiles, proud of their privileges, and despising their newly-adopted brethren from among the heathen, there is a careful abstinence from both recommen- dations; and they are invited only to imitate models, looked up to by the Jewish church inall ages. If ever substantial sameness, and a wise circumstantial diversity, were observable, in the treatmentof agiven topic, in two writings by the same pen, they are surely observable here. And, if ever a writer was characterized by the union of these features, that writer, confessedly and pre-eminently, is Saint Paul. We have here the self-same ‘spirit of wisdom,’ which led him, alternately, to withstand Saint Peter to the face, for an untimely compliance with the Jews of Antioch, and to conform, himself, at Jeru- salem, to the rites of the Mosaic law. When, to the evidence arising from the way of using μιμητὴς, 1m first Thessalonians and Hebrews, is added the further consideration, that the imme- diate contexts of I. Thess. i. 6, and Heb. vi. 12, present one of the strongest and closest parallels existing, between the Epistle to the Hebrews and the undisputed epistles of Saint Paul, it seems difficult to conceive how a stronger case of internal evidence could be made out, for the identity of an author, from the occurrence of any given peculiar word, in any two given parallel contexts. νεχρόω 15 a verb of so rare occurrence in greek E 2 52 APOSTOLICAL AUTHORITY OF [SECT. I. writers, that not only it is not found in the Sep- tuagint and Apocrypha, but the single authority quoted for it, in Stephens’s Thesaurus, is a passage of Philo Judaus. In the New Testament it is used, in Saint Paul’s undisputed epistles only, and the Epistle to the Hebrews; Rom. iv. 19, and Heb. xi. 11, 12. The identity of manner, in using this very singular word, is, at least, as remarkable, as the fact of its occurrence in these contexts. In Romans, it is applied to the case of Abraham ; in Hebrews, to that of Sarah ---- μὴ ἀσθενήσας τῇ πίστει, οὐ κατενόησε [᾿Αθραὰμ | τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον; ἑκατον- ταέτης που ὑπάρχων, καὶ τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. εἰς δὲ τὴν ἐπαγγελίαν τοῦ Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ, ἀλλ᾽ ἐνεδυναμιώθη TH πίστει. --- πίστει καὶ αὐτὴ Ξάῤῥα δύναμιν εἰς καταδολὴν σπέρματος ἔλαθε, καὶ παρὰ καιρὸν ἡλικίας ἔτικεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον. διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεχρωμένου. x. λ.---- [ἢ these passages, we have the same persons spoken of; the same theme, faith; the same exercise of faith ; and allin con- junction with the same singular words. Rom. iv. 20, moreover, we have the phrase ἐνεδυναμώθη Ἐ τῇ πίστει, tallying with πίστει... δύναμιν ἔλαδη, Heb. xi. 11; while the Pauline word ἐνδυναμόω, employed in the passage of Romans, recurs Heb. xi. 34, and in juxtaposition with the same term, ἀσθενέω,----διὰ πίστεως, -.. ἐνεδυναμώθησαν ἀπὸ ἀσθενείας. Let Heb. xi. 11. be compared, further, with I. Tim. 1. 12, and it wili appear, that the whole passage is made up of the words and phrases of Saint Paul: while, at the same time, the contexts here collated are woven SECT. 1.] THE EPISTLE TO THE HEBREWS. 53 with all that variety of manner, which Paley shows to be, at once, the best disproof of plagiarism or imitation, and the strongest kind of internal proof for any two passages, reputed of the same author, being what they are thought. ὀλοθρευτής. ὀλοθρέυω. I. Cor. x. 10. Heb. xi. 28. Upon these words I have only to remark, that these are the single examples of the terms themselves, and the only allusions to the memorable fact which they commemorate, throughout the New Testament. Their occurrence, respectively, in both contexts, in connection with the passage of the Red Sea, and the journeying of the Israelites through the wilder- ness, bespeaks further, and strongly, the turn of thought of the one writer; while the varied se- lection of circumstances, from the same part of the Old Testament history, precludes altogether the idea of the agreements being imitation. ὁμολογία Claims a fuller notice. In the New Tes- tament, this word is peculiar to Hebrews, second Corinthians, and first Timothy: occurring three times in the first, once in the second, and twice in the third of these epistles. But the manner is much more conclusive, than the fact of its introduction. For, while its several occurrences, inthe Epistle tothe Hebrews, will be found to involve an independent proof of the Pauline origin of that epistle, arising tT 6 ὀλοθρεύων. The participial substantive, here, is peculiarly Pauline. So I. Th. iii. 5. the Tempter is called ὁ πειράζων. 1 do not call to mind a third example in the N. T. Q E ὦ 54: APOSTOLICAL AUTHORITY OF [SECT. I. from a peculiarity of structure common to it and the undisputed epistles of Saint Paul, —its double occurrence, in first Timothy, takes place in a pas- sage, comprizing all the leading points of the parallel places, where ὁμολογία occurs in Hebrews, condensed within two verses. The developement of the peculiarity of structure referred to, belongs to a succeeding part of this Work. It will be enough, at present, to remark, as one common characteristic of Saint Paul’s un- disputed epistles and the Epistle to the Hebrews, that, both in the announcement of the general subject, and in the treatment of the leadmg and subordinate topics, there is a uniform return, at certain intervals, to the same ideas, in the same, or equivalent words. Of this most remarkable law of composition, we have the following exemplification, Heb. iii. 1, iv. 14, x. 23, xii. 1... 4,T in connection with the use of the word ὁμολογία- ---- + The phraseology, Heb. xii. 1... . 4. is somewhat varied ; but the same sentiments and ideas are conveyed, if not precisely in the same, in perfectly equivalent, expressions: ἀφορῶντες and dvahoyicacbe, answering tO κατανοήσατε, ... τρέχωμεν, tO προ- σερχώμεθα, ... and ἀντιλογίαν, being antithetically parallel to ὁμολο- γίαν, as the contradiction of Christ’s confession. ἀντιλογίαν. | Xx. εἰντιλογία, pro $777 Ps. Ixxx. 7: pro 49 seepe. Contradictio involvit repugnationem, Jch. xix. 12. Act, xxviii. 19, maximeque denotat indolem injfidelitatis, sicut fidem sequitur confessio.— Bengel. in voc., Heb. xii. 3. δ SECT. ii] THE EPISTLE TO THE HEBREWS. “WOISSIJUOD INO 10 15911.1 {91} OY) 10 opdurvxo oy} 191}8 ‘premudavoy ssauFoud puv uoyow Jo yy} ‘st ΘΙ 1} opt UoUTUIOD 911, ἢ *r0asnoSiamhvLap aviidonn aut sed 3Ll103L0NILAD soLnnyn sidX3r1 mug0 "“ἸΟΛ3Υ ΦΧ Ὴ3 aona 5 Χαμ 510.» : “3 0] lr! nay «401L0V1LA0 ΛρΙ(Ὸ 513 ADYoOLdnin AML Qua nLoniasnarioua ausavi0L AQe dk 130 9001Lh0V0AD *A3.019DH3 203Q@ AOL noagde AOL, 3L 1133Q 43 ‘spolaodpnL0y sluaaX oro ‘AgdayLo 341371320 ‘sndoX dao » Slaanayodu sin 11a ‘sg “‘Anooluy, ak.son3sy3 10H AQhuXdo Sm3Loiu Slt age 515 531 1006 0 ΦΌ «ὝΛΩΛ airlle 4 aoasni3yodu age faanmX3d 4 stiaovioua 319 ‘ani .dorin 0... 01033.1:63 Alt 104 “‘oLapy 10Asrl3goun aonho ‘amdardon sop3a arm. aoa3n39d3u S3LA0X32 AOLQODOL ‘sant you 4 anodndi0Lr *amh.d3 ΛΟΧΌΝ 10H ‘skuphn agrioazodou 513 ‘saoxluvyon fa3ariMoADLDH You (soaanpyishhnus 9 dod Sato) lary Soguys sks 4 avidoyorlo at §asrmX3L04 ‘ ddngny 11090 nnm0 QL ἸΟΛ3ΥΪ ΛΟΥΞΥ 704 ‘sodliaou 4 53.0.91240.0 QD ‘sojgdoy 50.» 1023701100003 ‘smaLoju 4 didopoduy 13 snigdoy 5{(πτρίυ Ὁ Ὁ..30) togsarimXd3z00du ‘203@ QOL A010 AQL 1113 avkan 03031 ἸῸΝ eee eld ao0oly, 1L0n mL 43 ΛΟ) Ὁ AML 100.013 AQL 513 anjouddou ‘ : { 10PV3QD “40 S3LAa0X3 *aorsghog todays 513 aanoodas aidpX you c A03V3 AInM>pY DA} “ΒΟ ἸΟῸΧ st ποῦς ὦ.» ͵ J ~~ sn} ouddnu o1in jago ng3nMXd2000u *soirdonin sydoX “‘pLiLoiong gy “oLdpu Ὁ. “30 ΛΟΛΞΥΟΟΊ 3.3. ‘aon, $10}3A29.00 510.» molgnsunao aoazripang kr n3d31Xd0 asnloX3 dod ao x soihoyono st §asnmLody ‘ 203@ AOL ποῖα aQe Anooly. ‘saoandno sao Ὀωφρθαγίυγ310 ‘akan! 03d31Xd0 ‘ARO S3LA0X3 “Iejduiwxd INO 88 “WOIssazMOD 5,151.) “hg 190 Surppoy 10 ‘uo pjoy Surhy) ayy ‘st a1dy vopt uouuL0d 911, § “UOISSAJTOD INO 10 ‘UONMPduA}U0I IO VOYDLaprsUOD BY} SI ‘sNY} PaxIVU SPIO 91} UI “vapt uOUUIOD 91, + $aznmX opin» 4 A0y093¢ SaoY2L 10X71 » Sm3ppLo00ua slit auiXdo ale dauan3 ‘a0LoidxX aor amnnaoh3h doX ..10X0L301 rrr φ 9, ΧΟ." ὍΝ »ΛΌ]ΌΟ 36), Saoy3L 1dX3n “ΒΟΟΊΜΥ3 Skt yonluXany QL 70H ‘a0i;0uddnu aks d>uap3 ‘sian 3103 50.510 40 .Q0LQ0 AOHJO AQL 1u2 5016 sm “30 SseLoidxy anasnooliglyny κῶν { aoidatdon 513 ‘amupd3g 5 ‘aoLan ὦηχο dL yg a3 SQLorn aan δι ΘΟ 70 a0LAD ὦμο ὦ. OY a2 « SUOMI, 10H δῷ “AQLAD 1LADOWION OL DLAQ AQLOIK «πο οί, agro01dxX aon ySnjLoyong slut 03d31Xd0 oH λογοιρομῸ AQL 13.» οἷν 0 4 Ὁ.» Ὁ Ἢ ‘0XoLan aojandaous ,sm20luyn “οι Ὁ 10bVIQ9n “A392 56 APOSTOLICAL AUTHORITY OF [SECT. I. The designed parallelism of these four contexts (which turn on the one subject, the theme of the Epistle to the Hebrews, the High priesthood of Christ) appears in the regular return of the same words and phrases, Heb. ii. 1, κατανοήσατε ----Χ. 24, κατανοῶμεν. 11. 7, κατάσχωμεν —X. 94, κατέχωμεν. ἀρχιερέα τῆς ὁμολογίας ἢ ἡμῶν, ----- ἔχοντές οὖν ἀρχιερέα μέγαν, -- ἔχοντες οὖν... . ἱερέα μέγαν. Χριστὸν ᾿Τησοῦν,----- Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ, ---- ἐν τῷ αἵματι ᾿Ιησοῦ, ---- ἀφορῶντες εἰς τὸν ᾿Ιησοῦν. 111. 2, πιστὸν ὄντα τῷ ποιήσαντι αὐτὸν, ---- Χ. 28, πιστὸς γὰρ ὁ ἐπαγγειλάμενος" ἐν ὅλῳ τῷ οἴκῳ αὐτοῦ, ----- ἐπὶ τὸν οἶκον τοῦ Θεοῦ. in. 14, τοῦ Χριστοῦ... τὴν ἀρχὴν . - μέχρι τέλους --- ΧΙ]. 9, τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. Their Pauline character appears, from the occurrences, besides the key-term ὁμολογία, of no fewer than ten other words, equally peculiar to this epistle and Saint Paul’s undisputed writings. But it is to the peculiar sense in which ὁμολογία is used in these passages, to which I would, above all, be- speak attention. The term is not employed here, the reader will observe, to denote the profession of Christianity generally, but the confession witnessed by Christ Jesus, and the study and imitation of that confession. Christ is introduced as the ἀρχιερέα τῆς ὁμολογίας ἡμῶν, the High priest of that confession, of which he is himself the great exemplar. His con- fession, accordingly, is what the Hebrew christians are exhorted, in the parallel contexts, to hold fast, and to look up tO :—xpatduev τῆς ὁμολογίας; --- κατέχωμεν τῆν ὁμολογίαν,--- ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν. ‘The context of this last sentence, Heb. xii. 1—4, clearly proves, at the same + See Heb. ii. 10. SECT.I. |] THE EPISTLE TO THE HEBREWS. o7 time, the confession treated of throughout to be none other, than that witnessed by our Lord, before the tribunal of Pilate, previously to his crucifixion : the expressions τὸν τοιαύτην ὑπομεμενηκότα ὑπὸ τῶν ἁμαρτωλῶν εἰς αὑτοῦ ἀντιλογίαν; «. οὔπω μέχρις αἵματος ἀντικατέστητε, πρὸς τὴν ἁμαρτίαν ἀνταγωνιζόμενοι, immediately following ὑπέμεινε σταυρὸν, not only lead at once to this in- ference, but leave no room for any other. Let us turn, now, to I. Tim. vi. 12,13; and we shall find the essence of the above parallel passages of Hebrews, extracted as it were, and condensed into two verses: extracted and condensed, it may be affirmed, as none but a master like Saint Paul, dealing with his own thoughts and words, was likely to have done.... ἀγωνίξου τὸν καλὸν ἀγῶνα τῆς πίστεως» ἐσσιλαθοῦ τῆς αἰωνίου wig, εἰς ἣν καὶ ἐκλήθης, καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. πσαραγ- γέλλω σοι, ἐνώπιον τοῦ Θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα, καὶ Χριστοῦ ᾿Τησοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμο- λογίαν. We have here the same distinctive use of the term ὁμολογία, to denote the confession of Christ, and the imitation of that confession, with that al- ready noticed in the passages of Hebrews: while the confession, (Heb. xii. 2—4,) clearly implied, is (1. Tim. vi. 13,) explicitly defined to be, that good confession witnessed by our Lord, before Pontius Pilate. The collateral ideas and expressions are all identical with each other: the τὸν προκείμενον Huby ἀγῶνα, and ἀνταγωνιζόμενοι, of Heb. xu. 1, 4, is the same with the ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, οἵ I. Tim. vi. 12. Again, κλήσεως ἐπουρανίου, Heb. i. iv is answered by τῆς αἰωνίου ϑωῆς, εἰς ἣν καὶ ἐκλήθης. νέφος 58 APOSTOLICAL AUTHORITY OF [SECT.1. μαρτύρων; Heb, xii. 1, corresponds with ἐνώπιον πολλῶν μαρτύρων, and with ἐνώπιον... Χριστοῦ ᾿Ιησοῦ τοῦ μαρτυρή- σαντος, κιλ' In ἃ word, it seems impossible for a writer, in a professed abridgment of it, to come nearer to his own work, than Saint Paul has come, I. Tim. vi. 12, 13, both in his sense of the term ὁμολογία, and in the connecting thoughts and words, to the contexts in which that peculiar word stands in the Epistle to the Hebrews. Does not the mention of Timothy, at the close of the Epistle to the Hebrews, and of his purposed visit to them in company with the writer, harmonize well, as a clue to the authorship, with the identity of the instruction given, in the above contexts, by the writer of He- brews, to these christians, and by Saint Paul, to his beloved disciple ? What is meant by τὴν ὁμολογίαν, in the Epistle to the Hebrews, is left to be gathered by inference: the expression is defined, I. Tim. vi. 13, by the ad- dition of the words, ἐπὶ Ποντίου Πιλάτου. Thus to complete an important thought, by supplying in one piece, what was omitted in another, is among the most conclusive marks of sameness of hand. ὀνειδισμὸς OCcCUrs twice In Saint Paul’s undisputed epistles, Rom. xv. 3, and I. Tim. iii. 7, and three times in the Epistle to the Hebrews: it is found no where else throughout the New Testament. The application of this peculiar word in two places of the latter epistle, Heb. xi. 26, and xiii. 13, com- pared with its occurrence in Romans, supplies pre- sumptive proof of the highest kind, for its being used, in both epistles, by the one writer. The SECT. I. | THE EPISTLE TO THE HEBREWS. 59 reproach spoken of in Hebrews is, the reproach of Christ, τὸν ὀνειδισμὸν τοῦ Χριστοῦ ----τὸν ὀνειδισμὸν αὐτοῦ φέρον- τες. ‘The appropriation here, like that in the pre- ceding example of ὁμολογία, is still more peculiar than the word, and makes it the property of the author, whoever he may be. Now, on reference to Rom. xv. 3, we there find the word, in a quotation from the Old Testament, on which the appropria- tion of it, in the Epistle to the Hebrews, is most plainly founded :—xa} γὰρ ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν" ἀλλὰ καθὼς γέγραπται" οἱ ὀνειδισμοὶ τῶν ὀνειδιϑόντων σε, ἐπέπεσον ἐπ’ ἐμέ. Here is ‘ the reproach of Christ,’ Heb. xi. 26, only more fully described and defined: intro- duced, too, in the preceding verses, in connection with the ‘ bearing his reproach,’ Heb. xiii. 13 :— ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυνάτων βαστά- ζειν. κι Δ. The parallelism of these passages is the more conclusive, since it falls under the head of those ‘ undesigned coincidences,’ of which Paley has sowell illustrated the value. The phrase, ‘the re- proach of Christ,’ comes naturally, at the same time, from him, who had previously applied the prediction. περιποίησις occurs three times in Saint Paul’s undisputed epistles, once in Hebrews, and once, also, in first Peter. Ephes. 1. 4, and I. Pet. ii. Q, it is used in one sense: in another, I. Thess. v. 9, 11. Thess. ii. 14, and Heb. x. 39. [{5 latter sense is peculiar to Saint Paul and Hebrews. The manner, here, unites with the sense, to indicate a common origin ξ I. Th. V. 0. εἰς περιποίησιν σωτηρίας. ΤΙ. ἢ δ ἧς 11. 14. εἰς περιποίησιν δόξης- Heb. x. 39. εἰς πιριποίησιν Ψυχῆς. συνείδησις, to Judge by the frequency of its recur- 60 APOSTOLICAL AUTHORITY OF [ SECT. 1. rence, stands on the same footing as καταργέω and ὑποτάσσω. It is found no less than twenty-one times, in Acts, and Saint Paul’s undisputed epistles, and five times in the Epistle to the Hebrews. It occurs, also, once in Saint John’s Gospel, and three times in Saint Peter. But Saint Paul’s use of the word is dis- tinguished from that of his fellow apostles in this respect, that, while they use it with reference only to conscience generally, he uses it, emphatically, with reference to his own conscience. ‘This appeal, indeed, is so frequent, and so marked, as to con- stitute one of the most characteristic features of Saint Paul’s pre-eminently characteristic manner: thus, Acts xxiii. 1, we find the apostle alleging, ἐγὼ πάσῃ συνειδήσει ἀγαθῇ πεπολίτευμαι τῷ Θεῷ, XXIV. 16, ἐν τούτῳ δὲ αὐτὸς ἀσκῶ ἀπρόσκοπον συνείδησιν ἔχειν, πρὸς τὸν Θεὸν, καὶ τοὺς ἀνθρώπους διαπαντός, Rom. ΙΧ. 1, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου. II. Cor. 1. 12, ἡ γὰρ καύχησις ἡμῶν αὔτη ἐστὶ τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, 1V. 2, συνιστῶντες ἑαυτοὺς πρὸς πᾶσαν συνείδησιν ἀνθρώπων, ἐνώπιον τοῦ Θεοῦ, LI. Tim. i. 35 χάριν ἔχω τῷ Θεῷ, ὦ λατρεύω, ἀπὸ προγόνων, ἐν καθηρῷ συνειδήσει" Here are six several appeals to the testimony of his own conscience, where, throughout the whole New Testament beside, there occurs but one instance more of an appeal of the same personal kind. Now the point to which I would here invite special at- tention is, that this instance is found 17) the Epistle to the Hebrews : προσεύχεσθε περὶ ἡμῶν" πεποίθαμεν γὰρ ὅτι καλὴν συνείδησιν ἔχομεν, ἐν πᾶσι καλῶς ϑέλοντες ἀναστρέφεσθαι: περισσοτέρως * δέ. XA. But, most peculiar and characteristic as is this coincidence, it yet constitutes part only of the Ο 5ΕΟΤ. 1. THE EPISTLE TO THE HEBREWS. 61 evidence for Saint Paul’s claim to the authorship of the epistle, arising out of this one context; since, Heb. xiii. 18, 7, we find συνείδησις occurring with ἀναστρέφω and ἀναστροφὴ, the very expression, used in the same way, with which it is coupled by the apostle himself, II. Cor. 1. 12, 4 γὰρ καύχησις ἡμῶν αὔτη ἐστὶ, τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν, ὅτι ἐν ἁπλότητι καὶ εἰλικρινείᾳ Θεοῦ, οὐκ ἐν σοφίᾳ σάρκικῇ, ἀλλ᾽ ἐν χάριτι Θεοῦ, ἀνεστράφημεν ἐν τῷ κόσμῳ, περισσοτέρως ἢ δὲ πρὸς ὑμᾶς. The Pauline character of the terms ἀναστρέφω and ἀναστροφὴ may be further seen, Ephes. 1. 3, I. Tim. ΠΡ 25, ve 12s) and) Gal: 1) 19. In the last two contexts, especially, the apostle’s peculiar manner is marked, on the one hand, by the exhortation to the pastor of Ephesus to be an example to his flock,—riro0s γίνου τῶν πιστῶν, ἐν λόγῳ, ἐν ἀναστροφῇ. ...2 πίστει On the other hand, by the mention to the Galatian christians, of his own former con- versation, --- ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφὴν ποτὲ ἐν τῷ ᾿Ιουδαϊσμῷς In Hebrews xiii. 18, we have already seen the same habit of reference to the writer’s own conversation: and, Heb. xii. 7, it may be remarked in conclusion, we find the exhortation addressed, I. ‘Tim. iv. 16, to the shepherd to become an example of a good conversation to his flock, met by the corresponding exhortation to the flock, to follow the good example of their shepherd’s con- versation :-π--τ-μνημονεύετε τῶν ἡγουμένων ὑμῶν, οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον τοῦ Θεοῦ: ὧν, ἀναθεωροῦντες ἢ τὴν ἔκθασιν" τῆς ἀναστροφὴς, μιμεῖσθε τὴν πίστιν. ‘Che one advice answering to the other, like the sides of a tally. τιμωρέω, τιμωρία, are used, the former twice by 62 APOSTOLICAL AUTHORITY OF [SECT. I. ~ Saint Paul, the latter once in the Hebrews. ‘The point of coincidence important to be noticed, be- tween Acts xxii. 5, xxvi. 11, and Heb. x. 29, in which these terms respectively occur, is that they are employed, in all three contexts, with reference to the punishments for violation of the Mosaic law. And as Saul of Tarsus was himself the inflicter of the penalties alluded to in Acts, there is an ante- cedent congruity in such a reference, by the con- verted persecutor, to the penalties under the Mosaic law, the witnesses demanded by it (whose testimony he had himself received in person, at the martyrdom of Saint Stephen), and, as we actually find, in the parallel place of Hebrews: a congruity, it is conceived, no less indicative of the apostle’s hand, than proofs of a directer kind. Acts xxi. 4, 5, we find the apostle stating, — ταύτην τὴν ὁδὸν inka ἄχρι ϑανάτου, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε καὶ γυναῖκας. ὡς καὶ ὁ ἀρχιξρεὺς μαρτυρεῖ μοι, καὶ πᾶν τὸ πρεσθυτέριον' map ὧν καὶ ἐπιστολὰς δεξάμενος πρὸς τοὺς ἀδελφοὺς, εἰς Δαμασκὸν ἐπορευόμην, ἄξων καὶ τοὺς ἐκεῖσε ὄντας, δεδεμένους εἰς Ἱερουσαλὴμ» ἵνα τιμωρηθῶσιν. Acts xxvi. 9—11, we find him repeating his statement thus,—2ya μὲν οὖν ἔδοξα ἐμαυτῳ πρὸς ὄνομα Ἰησοῦ τοῦ Na- ζωραίου δεῖν πολλὰ ἐναντία πρᾶξαι. ὁ καὶ ἐποίησα ἐν ἹἽεροσολυ- μοις" καὶ πολλοὺς τῶν ἁγίων ἐγὼ φυλακαῖς κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν λαθών" ἀναιρουμένων τε αὐτῶν, κατή- νεγκα ψῆφον. καὶ, κατὰ πάσας τὰς συναγωγὰς πολλάκις τιμω- ρῶν ἢ αὐτοὺς, ἠνάγκαξον βλασφημεῖν. Again, Acts Xxii. 20, we read his own reference to his part in the martyrdom of Stephen t—xal ὅτε ἐξεχεῖτο τὸ αἷμα / ~ ’΄ / 3 - Στεφάνου τοῦ μάρτυρός σου, καὶ αὐτὸς ἤμην ἐφεστῶς, καὶ SECT. 1.1 THE EPISTLE TO THE HEBREWS. 63 συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ, καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιροῦντων αὐτόν. A mind thus filled with recollections like these, and whose ascertained habit it was to make his own past experience a lesson and a warning to his in- fatuated countrymen, must, with peculiar force and fitness, have had them present to the mind’s eye, in writing to his own people. This antecedent probability is realized as follows, in the tenth chap. of the Epistle to the Hebrews. Heb. x. 28, 29, ἀθετήσας τὶς νόμον Μωσέως, χωρὶς οἰκτιρμῶν" ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει. πόσῳ (δοκεῖτε) χείρονος ἀξιωθήσεται τιμω- ρίας ἢ, ὁ τὸν υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμά τῆς χάριτος ἐνυδρίσας 5 οἴδαμεν γὰρ τὸν εἰπόντα, ᾿Εμοὶ ἐκδίκησις ἢ, ἐγὼ ἀνταποδώσω, λέγει Κύριος. In all the details of the judicial process here described, as accuser, as witness, and as judge, Saint Paul, we have seen, before his conversion, had been personally a par- taker ; and, assuming the epistle to be his, we have here his written, as before his spoken, experience of the law of Moses, introduced, to establish on it an a fortiort argument. On the other hand, sup- posing the question of the authorship still open, may it not fearlessly be asked, who, in the whole christian world of that day, was so likely to have written this passage as Saint Paul? But, when + This quotation, which is not found in the Septuagint, and belongs in common, and exclusively, to Hebrews and Romans, rivets the entire proof here advanced, from the use of the terms τιμωρέω and τιμωρία. 64 APOSTOLICAL AUTHORITY OF [SECT. I. the passage is found in an epistle, all but universally ascribed to this Apostle; and stands only as one, among countless proofs of his claim; does not its evidence reach a degree of probability, bordering, at lowest, upon the precincts of moral demon- stration ? φιλοξενία is a Pauline word, unknown in the Septuagint, and found elsewhere, in the New Testament, only Heb. xiii. 2; where, as in his undisputed epistles, it stands in close connection with φιλαδελφία ; as, also, with ἀφιλάργυρος, another counsel and expression peculiar to Saint Paul. From the nature of the precepts, which are of general obligation, we should expect to find the words elsewhere in the New Testament: but we do not: a fact which greatly heightens the pre- sumption, that, where found, they are his. φράττωο, a Septuagint term, occurs only Rom. iii. 19, II. Cor. xi. 10, and Heb. xi. 33; in which last passage, it stands amidst a host of like Pauline peculiarities. The parallelism of phrase which marks its occurrence in Romans and Hebrews, requires no comment: Rom. 11. 19, we have, ἵνα πᾶν στόμα φραγῇ;, --- Heb. ΧΙ. 33, ἔφραξαν στόματα λεόντων. In II. Corinthians, if the reading be true, the sense is different. If we compare Heb. xi. 33, with (τ. xv. 32, ‘and IL. Tim. 1vz 17; weymay see fresh cause to ascribe the phrase ἔφραξαν στόματα λεόν- των to Saint Paul. I shall close this selection from the verbal pecu- liarities, with the notice of one or two peculiar phrases, found only in Hebrews and Saint Paul’s SECT. 1.1] THE EPISTLE TO THE HEBREWS. 65 undisputed epistles, and, therefore, fairly to be taken as marks of his hand. Thus Heb. xiii. 20, our Lord is styled τὸν ποιμένα τῶν προδάτων τὸν μ έγαν «οτόν Κύριον ἡμῶν ᾿Ιησοῦν, and ‘Titus il. 18, we read, τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. The epithet μέγας, it will be observed, is applied to Christ, in no third instance, throughout the New Testament, except in Hebrews ; a fact which gives the highest possible force, as the mark of a common origin, to its occurrences in these contexts: while the use of it, in Hebrews xiii. 20, determines the application to Christ of the phrase τοῦ μέγαλου Θεοῦ, in Titus; and thus most forcibly, because quite incidentally, zdentifies Christ with God. The phrase διὰ βραχέων ἐπέστειλα ὑμῖν, Heb. xiii. 22, has called the attention of commentators to its peculiarity, and exercised their ingenuity upon its meaning. Now the only parallel expressions in the New Testament, are,— προέγραψα ἐν ὀλίγῳ, Ephes. Π]., and ἴδετε andixois* ὑμῖν γράμμασιν ἔγραψα τῇ ἐμή χειρὶ ---- which have similarly engaged and divided the critics. Our concern here is with the sameness of manner, in all three phrases, as marks of the same- ness of hand. The mention of Timothy, Heb. xi. 23, has been often remarked, among the indications of the epistle being the work of Saint Paul. But I have not yet seen any thing like justice done to the argument, arising from this occurrence of the name of Saint Paul’s friend and companion. A comparison of the passage of Hebrews, with some of the parallel places in Saint Paul’s undisputed writings, will F 66 APOSTOLICAL AUTHORITY OF [SECT. I. show, that this mention of Timothy is one of the most truly Pauline notices of ‘his own son in the faith,’ on record in the New Testament. 1. At the opening of second Corinthians, and of Colos- sians, Timothy is styled Τιμόθεος ὁ ἀδελφὸς, ‘ Timothy, the brother:’ at the close of the epistle to the Hebrews, and there alone beside, we meet the same peculiar compellation, τὸν ἀδελφὸν Τιμόθεον, ‘Timothy, the brother.’ 2. I. Cor. xvi. 10, we read, ἐὰν δὲ ἔλθῃ Τιμόθεος, I. Thess. Π1. 6, ἐλθόντος Τιμοθέου πρὸς ἡμᾶς ἀφ᾽ ὑμῶν, and Philipp. 11. 19. 24, eamigw δὲ ἐν Κυρίῳ ᾿Ιησοῦ, Τιμόθεον ταχέως * πέμψαι ὑμῖν. «.. πέποιθα δὲ ἐν Κυρίῳ, ὅτι καὶ αὐτὸς ταχέως ἢ ἐλεύσομαι. Let these men- tions be collated, simply, with that in Heb. xi. 235, and they will be seen to tally nearly word for word. γινώσκετε τὸν ἀδελφὸν Τιμόθεον ἀπολελυμένον" μεθ᾽ οὗ (ἐὰν τάχιον ἔρχηται) ὄψομαι ὑμᾶς. The phrases, ταχέως πέμψα:, and ταχέως ἐλεύσομαι, Of Philippians, throw a clear Pauline light upon the ἐὰν τάχιον ἔρχηται of Hebrews ; which is greatly strengthened, further, by the joint ministration of the apostle and his favourite disciple, contemplated in both contexts. The single phrase, in the passage of Hebrews, not paralleled in the others, is the expression ὄψομαι ὑμᾶς. It is not, however, the less Pauline: on the con- trary, it is a peculiarly nice note of his hand: for Acts xx. 25, Saint Paul has this very expression, applied, in like manner, to himself,—odx ἔτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντε. The choice of Timothy, a circumcized fellow-labourer, as the companion of the writer in his purposed visit to the Hebrews, may be noticed, in the last place, as in most perfect 14 SECT. 1.7 THE EPISTLE TO THE HEBREWS. 67 keeping with all the accompanying marks of Saint Paul’s pen. Among other distinguishing features of Saint Paul’s style, frequent notice has been taken, by the Jearned, of his use of terms and phrases borrowed from the greek philosophy. ‘The philosophical cast of his language has been very generally admitted : but some writers have observed, further, that the style of this apostle betrays, in particular, strong marks of familiarity with the writings of the cele- brated Philo Judzeus. Now, it so happens, that precisely the same allegation of familiarity with the works of the philosophic Jew, has been made, in- dependently, by others, against the author of the Epistle to the Hebrews. Whether the notion of either party be well-founded, or otherwise, matters little to our present purpose: perhaps, we may more safely refer the philosophic phraseology, in both cases, to a general familiarity with the Platonic school: but, whatever be the source of the coinci- dence, the coincidence itself must rank among the most characteristic exemplifications of that identity of manner, which, in the present section, has been shown so largely to obtain, between the Epistle to the Hebrews and Saint Paul’s undisputed epistles, in the use of peculiar words. Nor do Saint Paul’s undisputed epistles and Hebrews correspond only in the use of the terms of philosophy ; they correspond also, in numerous examples, in the use of the same philosophic terms, Several of the most remarkable of these common verbal peculiarities, I have myself verified, in a F 2 68 APOSTOLICAL AUTHORITY OF [SECT. I. similar sense and connection, in Aristotle, Plato, and, especially, in Epictetus. It would be easy to multiply instances, did this point require fuller consideration in a work like the present. The Epistle to the Hebrews, again, has been remarked for a more classic phraseology, than pre- vails in most other books of the New Testament. But if, instead of dealing in learned generalities, facts had here been examined into, it would have been found, that many of its most purely classical terms, and turns of expression, are common to it and Saint Paul’s undisputed writings. Upon the subject of peculiar words it would be easy to enlarge the selection, both of these, and of their depending verbal coincidences. But both branches of proof will presently be unfolded in full, in the tables of peculiar words. It is encugh for my object, if the remarks in this section serve, on the one hand, to familiarize the reader with the use and value of those tables, as a study of the evi- dences ; and, on the other hand, to prepare him for the more ready perception of the argument, as a whole, supplied by the Harmonyt between the text of Hebrews, and all the parallel passages from Saint Paul’s undisputed epistles. + Section xii. SECT. Il. ] THE EPISTLE TO THE HEBREWS. 69 SECTION II. IDENTITY OF MANNER, BETWEEN THE EPISTLE TO THE HE- BREWS, AND SAINT PAUL’S UNDISPUTED EPISTLES, IN THE USE OF THE WORD καταργέω. ΤΥ is evident,’ observes Professor Michaélist, ‘ that Saint Paul, who seems to have been acquainted with the best Greek writers, and to have had it in his power to write better greek, if purity and ele- gance of language had been objects of his attention, has made very frequent use of certain words in a particular sense, which is either seldom, or never to be found in the Septuagint, or in the classic authors. Καταργεῖν is a very unusual word, and, in those few instances where it is used, it retains the primitive sense of cessare facio ab opere, which it derives from ἀργός. In this sense alone it is given by Julius Pollux, Lib. 11. § 123. Suidas has en- tirely omitted it ; and, in the very complete indexes to Herodotus, Thucydides, Diodorus Siculus, as well as in the index to Lucian, published by Reitz, that contains every word of the author, no instance can be discovered of καταργεῖν. In the Septuagint it is used four times, but simply in its proper sense of Soa, Ezra iv. 21. 23. v. 5. vi. 8. Except in the epistles of St. Paul, it is used only once, in all the remaining books of the New Testament, VIZ. Luke xiii. 7. where it is likewise used in its primi- + Chap. iv. Sect. viii. 2 ΕΟ 70 APOSTOLICAL AUTHORITY. ΟΕ [5ΕΟΤ΄ Il. tive sense, since the Greeks applied the epithet ἀργὸς, to a barren country. But, in the epistles of Saint Paul alone, this unusual word is introduced not less than twenty-six times; and taken in the different senses of ‘‘ remove, destroy, kill, make free ;” and it frequently occasions obscurity, as it is often difficult to determine which of these mean- ingst, the apostle intended to attribute to an ex- pression, which is almost peculiar to himself,’ Upon the peculiarity of this word there can be no question: and as little question that its occur- rence, in his peculiar sense, in any writing pre- sumed to be from the pen of Saint Paul, affords as strong corroboration of the presumption, as can be afforded by a single term. But the verb καταργέω, in Saint Paul’s most peculiar sense, does occur in the Epistle to the Hebrews. And, accordingly, Michaélis, after remarking, (in animadversion on the list of Pauline peculiarities collected from the epistle to the Hebrews by the learned Carpzov,) ‘nor do the other words peculiar to St. Paul, of which I have taken notice in the first volume of this Introduction, occur in the Epistle to the He- brews, except καταργεῖν, which we find in one in- stance, namely, ch. 11. 14,’... follows up his remark, by a full acknowledgment of the weight, in point of evidence, of this single word: ‘ This example, which Carpzov overlooked, affords a stronger proof, than all the examples which he has collected: but the use (he proceeds) of a single favourite word + Introd. N. T. Vol. I. Chap. rv. Sect, viii. pp. 149, 150. SECT. II. ] THE EPISTLE TO THE HEBREWS. al of St. Paul, and that, too, only in one instance, is hardly sufficient to warrant the conclusion, that St. Paul wrote the greek Epistle to the Hebrews, since a greek translator may have derived it from his intercourse with St. Paul, as St. Luke has done.’ + | Now who that reads this last observation, but must take it for granted, that the learned Professor, before coming to his conclusion on this point of the evidence, had examined all the passages of Saint Paul’s undisputed epistles, in which the verb καταργέω occurs; and had ascertained that, between these passages and the context of Heb. ii. 14, there subsists no further affinity, than the occurrence of this one unusual word? When, however, we come to inquire for ourselves, it will at once appear, that no shadow of such an examination had been insti- tuted by Michaélis : otherwise, he could not pos- sibly have overlooked the decisive fact, that, between the contexts of Heb. 11. 14, and I. Cor. xv. 26, (the most marked instance of the use of καταργέω 1. Saint Paul’s undisputed writings) there subsists a parallelism of thought, word, and even figure of speech, peculiarly Pauline throughout ; amounting to actual identity ; and altogether une- qualled by the agreements which obtain, between the whole twenty-five places of the occurrence of καταργέω in Saint Paul’s undisputed epistles, com- pared among themselves. ‘This statement I leave it to the passages themselves to verity. + Introd. T. N. Vol. ΓΝ. Chap. xxiv. Sect. viii. p. 220. Ε 4 72 I. Cor. xv. 26...28. ἔσχατος ἐχθρὸς καταργεῖται ὁ Sdvatos, πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα" e he ΄ > ~ \ Ul ὅταν δὲ ὑποταγῇ αὑτῷ τὰ πάντα, ΑΡΟΒΤΟΙΙΟΘΑΙ, AUTHORITY OF [ SECT. Il. Heb. ii. 8. 14. J « Z < i ~ ~ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. > x ~ £ i > ~ Ν / ἐν yap τῷ ὑποτάξαι αὐτῷ τὰ πάντα, > ‘ > ~ > a > οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον" νῦν δὲ πότε καὶ αὐτὸς 6 υἱὸς ὑποταγήσεται οὔπω ὁρῶμεν ΄ ~ > ~ \ , ε ͵ τῷ ὑποτάξαντι αὐτῷ τὰ πάντα. αὐτῷ τὰ πάντα ὑποτεταγμένα. ΄ \ bed ͵ ἵνα διὰ τοῦ ϑανάτου καταρ- γήσῃ τὸν τὸ κράτος ἔχοντα τοῦ Savarov, τουτέστι, τὸν διάξολον. In these parallel contexts, the sentiment, the words, and the play upon words, are alike identi- cal, and alike indicative of the peculiar manner of Saint Paul. Their common subject is, the final triumph of Christ over death: expressed in Corin- thians, more concisely, by, ‘The last enemy that shall be destroyed is death;’ in Hebrews, more copiously, by, ‘ That, through death, he might destroy him that had the power of death, that is, the devil.’ The same Pauline play occurs, in both passages, upon the same word, ὑποτάσσω, a word, as well as its neighbour καταργέω, itself peculiar to Saint Paul and Hebrews, (though occurring else- where in the New Testament) both as respects the manner of its introduction, and the frequency of its recurrence ; being used no less than twenty-four times in his undoubted epistles, and, in several instances, as Rom. viil. 20. xi. 1... 5, the changes being rung on it, and other compounds of τάσσω, after the manner of I. Cor. xv. 27, 28, and Heb. i. 5, 8: while, in the latter context, the words SECT. Il.] THE EPISTLE TO THE HEBREWS. 73 βέδαιος, βεδαιόω, mapabacis, παρακοὴ, ἔνδικος, μετέχω, δουλεία, all, like καταργέω, peculiar to Saint Paul, add their united force to render the second chapter of the Epistle to the Hebrews, one of the most Pauline specimens of Saint Paul’s peculiar style, any where to be found, whether in Hebrews, or in his undis- puted epistles. Besides the correspondence in words, exhibited above, between the contexts of Heb. ii. 14, and I. Cor. xv. 28, the hand of one and the same writer is here further to be traced, in a correspondence, throughout, in the main idea,...the triumph of Christ over death, by the establishment of his king- dom: in first Corinthians, this last thought is expressed by δεῖ γὰρ αὐτὸ βασιλεύειν, κιτιλι; IM Hebrews, by βλέπομεν ᾿Ιησοῦν, διὰ τὸ πάθημα ἢ τοῦ ϑανάτου, δόξῃ καὶ τιμῇ ἐστεφανωμένον, X.TA. In the last place I would observe, on the princi- ple admirably laid down by Paley, in his compa- rison of Ephes. i. 19. 11. 5, inclusive, with Col. ii. 12, 13, that the differences between these parallel contexts, serve only as additional vouchers for their coming from the same pen: the inversion of the order, in the position of the word καταργέω, which stands first in the passage of first Corinthians, but last in that from Hebrews, together with the break of the parenthesis interposed, Heb. 11. 10...13, between the parts of this parallelism, precluding, on the one hand, all thought of plagiarism or imi- tation, while, on the other hand, they are in perfect unison with the known manner of Saint Pau!. The two contexts, in a word, when placed side by side, 74: APOSTOLICAL AUTHORITY OF [SECT. 11. stand complete exemplifications of the ways in which, as Paley has shown, a writer will naturally repeat himself:t ‘The importance of the internal evidence arising out of the use of καταργέω, Heb. il. and I. Cor. xv., makes it essential to this part of the argument that it shall be submitted as a whole. ποτ: νυ. ..25. Heb. i. 18°10. 5.65. a Δεῖ yap αὐτὸν βασιλεύειν, Πρὸς τίνα δὲ τῶν ἀγγέλων εἴρηκε πότε. κάθου ἐκ δεξιῶν pout, ἄχρις οὗ ἂν Si πάντας τοὺς ἐχθροὺς ἕως ἂν SH τοὺς ἐχθρούς σου ὑποπόδιον ὑπὸ τοὺς πόδας αὑτοῦ. τῶν ποδῶν σου. EG RATS! ἀεχηρὺ5. τ απ ργείτ as δ᾽ WC.) mie τ πὴ τ΄ Savaros, οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἣς λαλοῦμεν. διεμαρτύρατο δέ που τὶς, λέγων" τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ" ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτὸν ; ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἄγγέ- Aous* δόξῃ καὶ τιμὴξ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν Cov.) + * Whoever writes two letters, or two discourses, nearly upon the same subject, and at the same time, but without any express recollection of what he had written before, will find himself repeating some sentences, in the very order of the words, in which he had already used them; but he will more frequently find himself employing some principal terms, with the order inadvertently changed, or with the order disturbed by the inter- mixture of other words and phrases, expressive of ideas rising up at the time; or, in many instances, repeating, not single words, nor yet whole sentences, but parts and fragments of sentences.’ Hore Pauline, Chap. v1. No. i. pp. 190, 191. This reasoning applies to two kindred and contemporary letters of Saint Paul ; as applied, in the present instance, to passages from Hebrews and I. Corinthians, epistles neither written nearly at the same time, nor on the same subjects, it becomes an argument ὦ fortiori. 1 Ephes. i. 20. §. 1 ΠΝ ἼΣΗ: SECT. 11.} THE EPISTLE TO THE HEBREWS. "5 I. Cor. xv. 25... 28. πάντα yop ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ" ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. « X ς ~ > ~ A i ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, ye \ > ς ε [- ΄ τότε καὶ αὐτὸς 6 υἱὸς ὑποταγήσεται πῷ ὑποτάξαντι αὐτῷ τὰ τάντα. ΠΕΡ τς. Sti. δ. yee πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον" νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλατ- τωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ Savarov, δόξῃ καὶ τιμῇ ἐστε φανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται ϑανάτου, (ἔπρεπε γὰρ αὐτῷ, δι᾽ ὃν τὰ πάντα, καὶ δὲ οὗ τὰ πάντα!, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι, 6, τε γὰρ ἁγιάζων, καὶ οἱ ἁγια- ζύμενοι, ἐξ ἑνὸς moytes’ δι’ ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν. λέγων" ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελ- φοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. καὶ πάλιν" ἐγὼ ἔσομαι πεποιθὼς ἐπ᾽ αὐτῷ; καὶ πάλιν" ἰδοὺ ἐγὼ καὶ τὰ παιδία ἃ μοι ἔδω- κεν ὃ Θεός.) ἐπεὶ οὖν τὰ παιδία κεκοινώνηκε σαρκὸς καὶ αἵματος, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, ta διὰ τοῦ ϑανάτου Karap- γήσῃ τὸν τὸ κράτος ἔχοντα τοῦ Savdrov, τουτέστι, τὸν διάξολον" The passage from first Corinthians is continuous : that from Hebrews is twice broken by parentheses. ‘Out of the long quotation from the Hebrews, take away the parentheses, and you have left a sentence + Rom. xi. 36. 76 APOSTOLICAL AUTHORITY, ETC. [ SECT. Il. almost in terms the same as the short quotation from first Corinthians.’ The test here proposed, it will be remembered, is a test of the strongest and strictest kind ; since it is that applied by the author of the Hore Pauline, in proof of the common origin of Ephesians and Colossians, the two of Saint Paul’s epistles most nearly corresponding with each other, in virtue of their having been written at the same time, and upon similar subjects. Such is the matter-of-fact amount of the internal evidence, immediately connected with the use of the verb xarapyéw (confessedly the most peculiar of all Saint Paul’s verbal peculiarities) in the Epistle to the Hebrews. And it is in the face of this mass of evidence (which, if ever the claim to a disputed work could be decided by a single passage, might alone determine the authorship of the Epistle) that Michaélis undertakes to dispose of the question, as one confined to the single use of a single word: ‘The use of a single favorite word of St. Paul, and that, too, only in one instance, is hardly sufficient to warrant the conclusion, that St. Paul wrote the greek Epistle to the Hebrews, since a greek trans- lator may have derived it from his intercourse with St. Paul, as St. Luke has done.’ After this specimen of the boasted research of modern Germany, the reader may be not indis- posed to acquiesce in the conclusion, that, whatever the science of biblical criticism may lose, it has nothing to gain, by the results of such pretend- ing, at once, and shallow investigation. SECTION III. TABLES OF NEW-TESTAMENT WORDS, PECULIAR TO THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL: WITH THEIR PARALLEL VERBAL DEPENDENCIES. 1. ἀγών. occurs twice in Ixx. Isaiah vii. 13. occurs seven times in Apocrypha. occ. five times in undisputed epistles. Philipp. i. 30. ΘΟ I. Thess. ii. 2. 1 πη vi. 19. ΤΙ. ΤΊ. ἵν. 7. occ. once in Hebrews. Heb. xii. 1. ἀγῶνα. ἀγῶνα. ἐν ἀγῶνι. ἀγῶνα. > - Ν / ayuva τὸν κάλον. / “ τὸν προκείμενον ἢ ἀγῶνα. Further verbal agreements. Ordinary N. 'T. words. Heb. xii. 1. Philipp. i. 30. Cok ne I: Heb. xii. 4. Col. i. 29. Π Dinve vie 12: Ti Pinkie 7. Heb. κα Τὺ Ὁ. shove of ΠΧ ἘΝ y. Timevin 10. ἔχοντες ... ἀγῶνα. ἀγῶνα ἔχοντες. ἀγῶνα ἔχω. 2 / ἀνταγωνιζόμενοι. ? / ἀγωνιζόμενος. ἀγωνίζου. ἠγώνισμαι. ἀγῶνα ... τῆς πίστεως. πολλὴν ἄθλησιν ὑπεμείνατε. - - / ἀγῶνα τῆς πίστεως. * The words, in these tables, and in the present work throughout, marked with an asterisk, are words peculiar to Hebrews and δ, Paul’s undisputed epistles, APOSTOLICAL AUTHORITY OF Lh Pim. iv. 7. Philipp. i. 27. Heb. xii. 1. Philipp. 11. 16. I. Pim: ay. 7: Heb, xa 1 ὌΠ Philipp. i. 28. Orc ones ΠΥ, Cok 1: δὲ II. Tim. iv. 8. Heb. xi. 36. Philipp. 1. 19. ΠῚ "Tim: 1.9. ΠῚ ΠΟΤ. Ὁ: Heb. xii. 2. Philipp. 11. 8. Coli. 14. Heb. xn. 2. Gol. 1. 28. 1D Tame aye 7. Heb. xii. 2. Col. i. 1. eb. xu. U5; Philipp. ii. 4. aa ee Be Heb. xii. 16. Col. iii. 5. Heb. xii. 12. Philipp. 1. 10. , - / ἀγῶνα oe. THY πίστιν. ~ ~ i, συναθλοῦντες TH πίστει. τρέχωμεν. ἔδραμον. δρύμον. περικείμενον. 4 x προκΞιμιένης. [2 ἀντικειμένων. κεῖμαι. / ἀποκειμένην. / ἀπόκειται. δεσμῶν καὶ φυλακῆς. δεσμούς μου. μέχρι δεσμῶν. ἐν φυλακαῖς. σταυρόν. σταυροῦ. σταυρῷ, τελειωτὴν ᾿ΤΙησοῦν. τέλειον ἐν ᾿Ιησοῦ. Ν / / Tov δρόμον τετέλεχα. ~ a ~ ~ nw ᾿Ιησοῦν, ὃς ἐν δεξιᾷ τοῦ Θεοῦ ἐκά- θισεν. Χριστός ἐστιν ἐν δεξιᾷ τοῦ , καθήμενος. ἐπισκοποῦντες. σκοπεῖτε. σχοπεῖτε. πόρνος. πορνείαν. γόνατα. γόνυ. [5Ε67᾿ III. Heb: xii. 91. Philipp. 11. 12. Heb. xii. 19. I. Thess. i. 8. Heb. xi. 37. (ΙΕ ΝΣ: I. Thess. ii. 4. Philipp. i. 17. Heb. xi. 38. Linas νι 10. Il. Tim. in. 13. Heb. xii. 17. I. Thess. ii. 4. Heb. xii. 1. Rime vi. 19. Te Pim. ΟΣ Heb. xii. 5. Philipp. 11. 1. Wola, 2: Π Thess: ἩΠ 7: fein vie Ὁ. ἘΠῚ τὰ: ἴν 2: I. Thess. 11. 3. Hebs xine I. Thess. ili. 5. Heb. xi. 39. Col: ii: ἢ. I. Tim. vi. 10. AL. Tim. nu 35 Heb. xii. 5. SECT. III. | THE EPISTLE TO THE HEBREWS. v ro) a EXDO00S καὶ ἐντρομος. φόθου καὶ τρόμου. σάλπιγγος ἤχῳ. ἐξήχηται. σάλπιγγι Θεοῦ. ὑστερούμενοι — ϑλιθδόμενοι. ὑστερήματα ϑλίψεων. ϑλίβεσθαι. ϑλίψιν. , πλανώμενοι. » ͵ὔ ἀπεπλανήθησαν. ΄ πλανώμενοι. ἀπεδοκιμάσθβη. δεδοκιμάσμεθα. “ 7 νεῷος μαρτυρῶν. πολλῶν μαρτύρων. πολλῶν μαρτύρων. παρακλήσεως. παράκλησις. παρακληθῶσιν. παρεκλήθημεν. παρακάλει. παρακάλεσον. παράκλησις. 3 ͵΄ ἐπειράσθησαν. ἐπείρασεν ὑμᾶς ὁ πειράζων. διὰ τῆς πίστεως ~ / ἐν τῇ πίστει 80 APOSTOLICAL AUTHORITY OF Τ Dim.-v; 20. ΠῚ Pam, iv: 2. Heb: x. 11. "ἘΠ 10: 1: ὙΠ πὸ WA. {1 πη ν᾿ 8. Heb: x. 19:90. I. Thess. 1. 9. Ee Thess. 11. 1. Heb. xii. 2. Philipp. iii. 18,19. Heb. xiii. 5. XD; II. Tim. iv. 10. Ἐκ δῆς iv. 16. Heb. x. 30, II. Tim. iv. 8. Heb. xi. 25. Al. Vim. 1. 8: Heb. xii. 4. iW. Vim. iv. 15. Heb. xii. 15. Col. iii. 19. Heb. xii. 15. [Tami wi 10. Pauline words. ἁγιασμός. ἀνταποδίδωμι. ἀόρατος. 4 ἀπόλαυσις. (SECT. ITE ἔλεγχε. ἔλεγξον. ἀποδίδωςι. ἀπέδοτο. ἀποδιδόναι. > / ἀποδώσει. > «τῇ ἀποδωη. A ~ εἰσοδον.... ζῶσαν. Ε ~ εἴσοδον .... ζῶντι. + εἴσοδον. Ν ? / σταυρὸν αἰσχύνης. ~ " ΄ τοῦ σταυροῦ -- αἰσχύνη. ᾿ / EYHATAAEITO. > / ἐγκαταλείποντες. > / εγκατελιπεν. > / EYXATEAITOY. > 7 aes ~ ἀνταποδώσω ... Κύριος κρινεῖ. ἀποδώσει ... Ἰζύριος κριτής. συγκακουχεῖσθαι. συγκακοπάθησον. [2 ἀντικατέστητε. ey / ἀνθέστηκε. / πικρίας. ἢ , mixpaiverde, ef / ΕἸ bila πικρίας. eh ~ pila κακῶν. Heb. xii. 14. I. Thess. iv. 3. 4. Heb. x. 30. I. Thess. iii. 9. Heb. xi. 27. (Cola. 15, 16. Heb. xi. 25. I. Tim. vi. 17. SECT. IlI.] THE EPISTLE TO THE HEBREWS. 81 ἀπολείπω. Heb. x. 26. I. Tim. iv. 13. 20. ἀπολύτρωσις. Heb. xia935.. Col., i, 14. βεθδαιόω. Heb. xiii. 9. Philipp. i. 7. Col. ire ie βέξηλος. Heb. xii. 16. I. Tim. vi. 90. {ΠῚ ὙΠ ie 1G: ἐχτρέπομαι. ΤΡ. xii. 9.7 [ἘΠΊ της νἱ. 90. II. Tim. iv. 4. ἔλεγχος. Heb. xi. 1. II. Tim. iii. 16. ἐνδυναμόω. Heb. xi. 34. Philipp. iv. 18. Te) Vimy 19 12) Dim. iv. 17. εὐαρέστως. Heb.. xii. 28. Philipp. iv. 18. Col. iii. 20. ϑίγω. Heb. xi. 28. xii.20. Col. ii. 21. λειτουργέω. Heb. x. 1]. ix. 21. viii. 9. Ῥηΐ- lipp. 11. 17. 25. 30. vexpow. Heb. xi. 12. Col. iii. 5. οἰκτιρμός. Heb. x. 28: Philipp. ii. 1. Col. il. 12. ὁμολογία. Heb. x. 23: I. τη νι 12. 13. ὀρέγομαι. Heb: x1,16. 1. Tim: νἱ. 10. παιδεία. Heb. χί!. ὅ. II. Tim. iii. 16. πληροφορία. Heb. x.22. Col.ii.2. I.Thess.i. 5. 2. ᾿ἀδόκιμος.Ἴ occurs twice in Ixx. occ. six times in undisputed epistles. Rom. i. 28. ἀδόκιμον νοῦν. 1. Cor. ix. 27. ἀδόκιμος γένωμαι. II. Cor. xiii. ὅ, ἀδόκιμοί ἐστε. ΧΙΠ. 6. ἐσμὲν ἀδόκιμοι. : ΧΗ]. 7. ἀδόκίμοι ὦμεν. 11. Tim. iii. 8, ἀδόκιμοι. δι 1 16: ἀδόκιμοι. occ. once in Heb. Heb. vi. 8. γῆ «+» ἀδόκιμος. 82 APOSTOLICAL AUTHORITY OF [SECT. III. Further verbal agreements. Ordinary N. T. words. Heb. vi. 12. διὰ πίστεως. II. Cor. xiii. ὅ. ἐν τῇ πίστει. II. Tim. iii. 8. rept τὴν πίστιν. Heb.vi. 10. τοῦ ἔργου. Rom. 11. 6. τὰ ἔργα. E'Cor. ἐπ 15 τὸ ἔργον. Il. Tim. iv. 14. τὰ ἔργα. Titus i. 16. ἔργον ἀγαθόν. Heb. vi. 5. δυνάμεις τε. Rom. i. 20. δύναμις καὶ. II. Cor. xiii. 4. δυνάμεως Θεοῦ. 3 ΧΙ]. 4, δυνάμεως Θεοῦ. Il. Tim. tii. ὅ. δύναμιν αὐτῆς. Heb. vi. 7. εὐλογίας. Ἔν 1.13} εὐλογῶν. ἦν 15. εὐλογήσω. Rom. i. 25. εὐλογητός. Lor. Xk Gs εὐλογίας. x. 16. εὐλογοῦμεν. Heb. vi. 7. δοὺς γεωργεῖται, μεταλαμβάνει. Il. Tim. ii. 6. γεωργὸν μεταλαμβάνειν. I. Cor. iii. 9: Θεοῦ γεώργιον... . ἐστε. Heb. vi. 8. ἀδόκιμος... εἰς καῦσιν. I. Cor. 1.15. κατακαήσεται. «0 Π|. 19. τὸ πῦρ δοκιμάσει. Heb. vi. 8. ἀδόκιμος. Rom. i. 28. ἐδοκίμασαν. ΠῚ Cor: ii. 5. δοκιμάζετε. SECT. Π1.] THE EPISTLE TO THE HEBREWS. 83 Heb. vi. 10. τοῦ κόπου. I: Cors ni. 8t τὸν κόπον. II. Tim. i: 6: TOV κοπιῶντα, Heb. vi. 1. ϑεμέλιον καταδαλλόμενοι. I. Cor. iii. 10. ϑεμέλιον τέθεικα. Heb. vi. 2. βαπτισμῶν. I Cori iG: ἐβξάπτισα δέ. Sirah ΧΟ; ἐβδαπτίσαντο. yay ce 119. ἐδαπτίσθημεν. Heb. vi. 2. ἐπιθέσεως" τε χειρῶν. II. Tim. i. 6. ἐπιθέσεως ὃ τῶν χειρῶν μου. Heb. vi. 2. κρίματος αἰωνίου. Rom. ii. 2. κρίμα τοῦ Θεοῦ. Heb. vi. 6. εἰς μετάνοιαν. Rom. ii. iv. εἰς μετάνοιαν. II. Tim. ii. 25. μετάνοιαν εἰς. ΤΠ. Cor. xii. 21. μετανοησάντων. Heb. vi. 12. μακροθυμίας. Rom. ii. 4. μακροθυμίας. 11. Tim. ii. 10. μακροθυμία, Heb. vi. 4. φωτισθέντες. Rom. ii. 19. φῶς τῶν ἐν oxXOTEI. II. Tim.i. 10. φωτίσαντος. Heb. vi. 5. μέλλοντος αἰῶνος. II. Tim.iv. 10, τὸν νῦν αἰῶνα. Tit..it, 12% ἐν τῷ νῦν αἰῶνι. Heb. vi. 18. ἀδύνατον ψεύσασθαι Θεόν. Bite 19: ὁ ἀψευδὴς Θεός. Rom. i. 25. Θεοῦ ἐν τῷ ψεύδει. ΜΠ. soe ἀδύνατον ... ὁ Θεός. 11. Cor. xi. 581. ὁ Θεὸς... ὅτι οὐ ψεύδομαι G 2 84 APOSTOLICAL AUTHORITY ΟΕ [SECT. TI. Heb. vi. 20. Pat, xis ἢ: I. Cor. 1x.:24: 1x. 94. ix. 24. ix. 26. 1. “Lim. iv: 7: Pauline words. ἀνωφελής. διάκρισις ἐνδείκνυμι. ἐπίθεσις. μετέχω. πληροφορία. πρόδρομος ἡ ἡμῶν. τρέχωμεν. οἱ τρέχοντες. τρέχουσιν. τρέχετε. ἐγὼ τρέχω. τὸν δρόμον. Heb. vii. 18; Tit. iii. 9. Heb. v.14. Rom. xiv. 1. I. Cor. ἘΠῚ LOS Heb, ‘vi. “YO: 11> Hom. iii. Ὁ; IT. ‘Cor, νὰ ᾿ς 1. Tim. iv. 14, Tita Π 1519: Heb. vi. 2. 1 imitans: Heb. v. 18: vit. 191. Gor. tx. 10. 12. sale Heb. vie 11. 1Π Dime v.51 7, 9, aipzouas] occ. six times in Ixx. occ. once in Apocr. occ. twice in undisp. epist. Philipp. i. 22. II. Thess. ii. 138. oce. once in Heb. Heb. xi. 25. ain yo omc. εἵλετο ὁ Θεὸς, ς ~ Ine ἑλόμενος .. TOU Θεόῦ. Further verbal agreements. Ordinary N. Τ᾿. words. Heb. xi. 8. Philipp. ii. 8. τι. 12. Heb. xi. 16. Me mI 1D, Philipp. i. 20. ε / ὑπήκουσεν. G if ὑπήκοος. « / ὑπηκούσατε. 3 > ὟΝ ουκ EMAIT NV UVETAS. A / αἰσχύνης καταφρονήσας. > > \ 2 f ἐν οὐδενὶ αἰσχυνθήσομαι. SECT. Π1.} THE EPISTLE TO THE HEBREWS. 85 Heb: xi, 11. καρπόν δικαιοσύνης. ἘΠ Ba καρπὸν χειλέων. Philipp. i. 11. καρπῶν δικαιοσύνης. Hen te 2 καρπὸς ἔργου. Heb. xi. 10. πόλιν. Philipp. 1.27. πολιτεύεσθε. . ll, 90. πολίτευμα. Heb. ix. 14. ἄμωμον τῷ Θεῷ. Philipp. 1. 1ὅ. Θεοῦ ἀμώμητα. Heb. ix. 7: ἀπόκειται. τ ΧΙ OG. ἀπέθλεπε. Philipp. 1.19. ἀποβήσεται. Heb. ix. 27. ἀποθανεῖν. Philipp. real lf ἀποθανεῖν. Heb. xi. 13. ὁμολογήσαντες. Sapp June Ibe ὁμολογούντων. Philipp. 11. 11. ἐξομολογήσηται. Heb. x. 30. ἐγὼ ἀνταποδώσω. ἢ II. Thess. 1. 6. Θεῷ ἀνταποδοῦναι. Ἶ Heb. x. 30. ἐμοὶ ἐκδίκησις, λέγει Κύριος. IL. Thess. i. 7. 8. τοῦ Κυρίου ᾿Ιησοῦ ... . ἐκδίκησιν. Heb. xi. 37. ϑλιδόμενοι. Il. Thess. i. 7. ϑλιδομένοις. Heb. xii. 29. ὁ Θεὸς πῦρ. 11. Thess. 1. 8. ἐν πυρὶ .. Θεόν. Heb. xii. 27. μὴ σαλευόμενα. II. Thess. ii. ἢ, μὴ σαλευθῆναι. Heb. x. 39. εἰς ἀπώλειαν. II. Thess. il. 8. τῆς ἀπωλείας. Heb. x. 39. εἰς περιποίησιν" ψυχῆς. Il. Thess. ii. 14. εἰς περιποίησιν᾽ δόξης. G3 86 APOSTOLICAL AUTHORITY OF [SECT. Π7. Pauline words. ἀγών. Heb. xii. 1. Philipp. i. 30. ἀπεχδέχομαι. Heb. ix. 28. Philipp. iii. 20. ἐνδυναμόω. Heb. xi. 94. Philipp. iv. 18. ἐνιστημ:!. Heb. ix. 9. II. Thess. ii. 2. emiouvaryuryy. Heb. x. 25. II. Thess. 1. 1. εὐαρεστέω. Heb. xi. ὅ. xiii. 21. Philipp. iv. 18. λειτουργός. Heb. viii. 2. Philipp. ii. 25. λειτουργία. Heb. viii. 6. ix. 21.. Philipp. 1]. 17. 30. οἰκτιρμός. Heb. x. 28. Philipp. u. 1. 4. ἄκακος. occ. eleven times in lxx. occ. once in Apocr. occ. once in undisp. epist. Rom. xvi. 18. τῶν ἀκάκων. oce. once in Heb. Heb. vi. 26. ἄκακος. Further verbal agreements. Ordinary N. T. words. Heb. v. 14. κακοῦ. Rom. xiv. 20. κακόν. Heb. ν. 14. καλοῦ τε. Rom. xiv. 21. καλὸν τό. Heb. v. 14. καλοῦ TE καὶ κακοῦ. Rom. vii. 21. TO καλὸν... TO κακόν. Heb. vii. 26. ἄκακος, ἀμίαντος. Rom. xvi. 19. ἀκεραίους} εἰς τὸ κακόν. Heb. vii. 21. ἱερεὺς. wee. Vil. Ἃ ἱερωσύνην. Rom. xv. 16. ἱερουργοῦντα. Heb. ν. 8, τὴν ὑπακοήν. Rom. xvi. 26. εἰς ὑπακοήν. + Heb. iv. 2. μὴ συγκεκραμένος- SECT. ΠΙ|.1] THE EPISTLE ΤῸ THE HEBREWS. 87 Heb. vii. 21. οὐ μεταμεληθήσεται. Rom. xi. 29. ἀμεταμέλητα. Heb. vii. 13. τῷ ϑυσιαστηρίῳ. Rom. xi. 3. τὰ ϑυσιαστήρια, Heb. vi. 7. εὐλογίας. Rom. xvi. 18. εὐλογίας. Heb. vi. 16. σαρκικῆς. Rom. xv. 27. σαρκικοῖς. Pauline words. ἀδόκιμος. Heb. vi. & Rom. xiv. 18. xvi. 10: 1.28. διάκρισις. Heb. v. 14. Rom. xiv. 1. διάφορος. Heb. viii. 6. ix. 10. Rom. xii. 6. λειτουργέω. Heb. x./11., om. xv. 97. λειτουργός. Heb. viii. 2. Rom. xiii. 6. xv. 16. ὀνειδισμός. Heb. xi. 26. Rom. xv. 3. προσφορά. Heb: x. 5. (Rom:/xv. 16. συνείδησις. Heb. ix.9. Rom. xiii. 5. 5. ἀνακαινίζω. occ. four times in Ixx. once in Apocrypha. ἀνακαινόω. occ. S. Paul only. ἀνακαίνωσις. occ. 5. Paul only. ἐγκαινίζω. occ. eleven times in lxx. five times in Apoe. ἀνακαινόω. occ. twice in undisp. epist. avaxalywors. oce. twice in undisp. epist. 11. Cor. iv. 16. ἁνακαινοῦται. Col. iii. 10. ἀνακαινούμενον. Rom. xii. 2. ἀνακαινώσει. SEit, iit. De ἀνακαινώσεως. ἀνακαινίζω. occ. once in Heb. ἐγκαινίζω. occ. twice in Heb. G 4 88 APOSTOLICAL AUTHORITY OF [ SECT. 111. Heb. vi. 6. en ax. 1G. πο RO, > / ἀνακαινίζειν. ἀγκεκαίνισται. / ἐνεκαίνισεν. Further verbal agreements. Heb. v. 14. Rom. xii. 17. Heb. vi. 10. Rom. xn. 13. Soa MO 0: Heb. vi. 7. Rom. xv. 29. Heb. vi. 14. Rom. xi. 14. Heb. vi. 7, 8. Rom. xii. 14. Heb. vi. 6. Rom. xi. 22. Heb. x. 4. Rom. xi. 27. Heb. x. 5. Rom. xi. 25. eb: x. 3: 7: Rom. xi. 26. Heb. vii. 22. br xd be ἘΠ Ike ὃ. px. 10. Rom. xi. 27. II. Cor. iii. 14. ea Ui. Ὁ: Ordinary N. T. words. ~ \ - καλοῦ τε καὶ κακου. > \ ~ ͵΄ ἄντι κακου... καλὰ. διακονήσαντες τοὶς ἁγίοις. Ὁ AL τὸ τῶν ἁγίων κοινωνοῦντες. ων - »"» ε , Chaxovay τοις arbors. εὐλογίας. / εὐλογίας. εὐλογῶν εὐλογήσω. εὐλογεῖτε. 3 / 4 εὐλογίαις sees κατάρας. > ~ ΟὟ ‘ ~ εὐλογεῖτε καὶ μὴ καταρᾶσθε. / παραπεσόντας. / πεσόντας. ἀφαιρεῖν ἁμαρτίας. ἀφέλωμαι ἁμαρτίας. εἰσερχόμενος. εἰσέλθῃ. ὃ ἐρχομένος ἥξει. ἥξει ἐκ Σιὼν ὁ ῥυόμενος. κρείττονος διαθήκης. διαθήκης καινῆς. πρώτῃ διαθήκῃ. αὕτη ἣ διαθήκη. αὕτη ἣ διαθήκη. παλαιᾶς διαθήκης. καινῆς διαθήκης. Heb, ix. 17. II. Cor. v. 19. Heb. ix. 28. I ον 21: Heb. x. 38. Rom. i. 17. II. Cor. iv. 10. Ee RE ΛΟ ἴς Heb. x. 31. ΠῚ Corsveit. Heb. x. 33. ΠῚ Cori ive. 17. Heb. x. 35. Le Corliv. 9: Heb. x. 36. TRS Cor::val0: Heb. x. 39. II. Cor. iv. 9. Heb. x. 39. ER Cor: tv. La: Heb. xi. 4. IT. Cor tts ot ot Wen bes Heb. κι. ἢ II. Cor. iv..13. Heb. xi. I. SECT. II. | THE EPISTLE TO THE HEBREWS. 89 ὁ διαθέμενος. τοῦ διαθεμένου. Θεὸς. . ϑέμενος. πολλῶν ἀνενεγκεῖν ἁμαρτίας... χωρὶς ἁμαρτίας. / € © « ~ τὸν μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν © / AMAT IAV. oo / > / / καιος ἐκ πίστεως ζήσεται. / > / / καιὸς ἐκ πίστεως ζήσεται. c \ ~ 3 ΡΣ - / ra ~ ἡ ζωὴ τοῦ ᾿Ιησοῦ ἐν τῷ σώματι ἡμῶν. ε ~ / ~ 2 ΖΕ οὶ ἡμεῖς δικαιοσύνη Θεοῦ ἐν αὐτῷ. φοθδερον .. Θεοῦ. φόθον τοῦ Κυρίου. ϑλίψεσι. ϑλίψεως ἡμῶν. μὴ ἀποδάλητε. / καταβαλλόμενοι, ἀλλ᾽ οὐκ. of ' 4 WA XOMIONO VE. ° / (Va κομίσηται. > > / οὐκ. . AMWAEIAY. > y οὐκ ἀπολλύμενοι. / ἀλλὰ πίστεως. > , ἔχοντες .. πιστεως. πίστει... - ἔτι λαλεῖται. / ἐπίστευσα, διὸ ἐλάλησα. πιστεύομεν, διὸ καὶ λαλοῦμεν. ” Ν / ἔστι δὲ πίστις. τὸ πνεῦμα τῆς πίστεως. [πραγμάτων ἔλεγχοςἼ͵ οὐ βλεπομέ- VOVe 90 APOSTOLICAL AUTHORITY OF [ SECT. 111. II. Cor. iv. 18. Heb. xi. 7. TL. Cor.'v. 7. Heb. xiii. 9. ΠῚ Ὁ δ ἢ: Heb. x1. 3. Cory. 4: Heb. xi. 9. MW: Cor vil; Heb. xi. 9. iT. Corey. 1. Heb. xi. 10. Ti. (ὕὗὐτε νυ: Bere ΘΔ a. (I. Cor. iii. 11. Heb. x. 38. Il. Cor: v: 3: eb: xi: Ti Corsay: A: Col. iii. 10. Heb. vi. 1. Col. ili. 14. Heb. vi. 10. Col. iii. 17. μὴ [σκοπούντων ἡμῶν] τὰ βλεπό- μενα, [ἀλλὰ] τὰ μὴ βλεπόμενα. τὰ γὰρ βλεπόμενα, [πρόσκαιρα"] τὰ δὲ μὴ βλεπόμενα, Laide. | / -“ ΄ / πίστει τῶν μηδέπω βλεπομένων. ets / > ae 4. διὰ πίστεως, ov διὰ εἴδους. / οἱ περιπατήσαντες. περιπατοῦμεν. πίστει νοοῦμεν. ΄ - " νοήματα τῶν ἀπίστων. ~ / ἐν σκηναῖς κατοικῆσας. ’ ~ / οἰκία TOU σκήνους. παρῴκησεν εἰς τὴν γῆν. ς « ~ / ἡ ἐπίγειος ἡμῶν οἰκία. ϑεμελίους ἔχουσαν πόλιν, ἧς .. 6 Θεός. οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν ἀχειροποίητον. > / ε ~ 2 > ~ οἰκητήριον ἡμῶν ἐξ οὐρανοῦ. ϑεμέλιον.. «. Ἰησοῦς ὁ Χριστός. εὐδοκεῖ. εὐδοκοῦμεν. εἰκόνα τῶν. εἰκὼν τοῦ Θεοῦ. ~ / / εἰκόνα TOU κτίσαντος αὐτόν τὴν τελειότητα. ἢ τῆς τελειότητος. ἢ τοῦ ἔργου. ἐν ἔργῳ. Heb. vi. 10. Col. iii. 14. Heb. vi. 12. Col. τ 12: Heb. vi. 1. Col. iii. 16. Heb. vi. 1. Coles 1. Heb. x. 1. (οἱ. 11. 17. Heb. x. 12. Col. ii. 1. Heb. vi. 12. Col. iii. 24. Πα 1.7: Heb. x. 99. Tit. ii. 5. ae ile LAS Heb. x. 24. Tit. ii. 14. Heb. vi. 16. Tit: 11. 8. Pauline words. ἀδόκιμος. ἀνταποδίδωμι. ἀνωφελής. > 4 ἁπολύτρωσις. διάκρισις. SECT. Il. | THE EPISTLE TO THE HEBREWS. 91 τῆς ἀγάπη Ἐς τὴν ἀγάπην. μακροθυμίας. μακροθυμίαν. τὸν... τοῦ Χριστοῦ λόγον. ὁ λόγος τοῦ Χριστοῦ. ἀπὸ νεκρῶν ἔργων. « ~ x ὑμᾶς νεκροὺς ὄντας. σκιὰν τῶν μελλόντων. ~ ΄, σκιὰ τῶν μελλόντων. ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ. ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. κληρονομούντων. κληρονομίας. κληρονόμοι. λελουμένοι τὸ σῶμα ὕδατι καθαρῷ. διὰ λουτροῦ παλιγγενεσίας. “ 4 Ν ,ὔ ἵνα λυτρώσηται... καὶ καθαρίσῃ. εἰς παροξυσμὸν καλῶν ἔργων. ζηλωτὴν καλῶν ἔργων. εἰς βεδαίωσιν. διαθδεβαιοῦσθαι. Heb. νι. 8. Lit: 1.16. Heb. x. 80. Rom. xii. 19. Heb. vii. 18. Tit. 11]. 9. Heb. ix. 15. Rom. viii. 23. Col. eee Heb. v. 14. Rom. xiv. 1. Acts xv. 39. διάφορος: ΕΣ / ἐνδείκνυμι. ». εὐάρεστος. κοσμικόν. ΄ οἰκτιρμιός. πλάξ. πληροφορία. στοιχεῖον. / TEAEOTYS. APOSTOLICAL AUTHORITY OF [ SECT. Ill. Heb. ix. 10. Rom. xii. 6. Heb. vi. 11. IJ. Cor. viii. 24. Mate aii, 2. Heb. “xii. 21. πη tx. 92: Tl: ‘Cor. ‘wi 8. ‘Geka. 20. iat. π|:}9: Heb. rm. 1. Tit. a1. 2. Heb. x. 28. Rom. xii. 1. 11. Cor. i, Col mo 12- Heb. ix. 4. II. Cor. in. 3. Heb. vi. 11. Col. ii. 2. Heb. v. 12. Col. 11. 20. Heb. vi. 1. Col. ii. 14. 6. ἀνωφελής. occ. three times in lxx: once in Apocr. oce, once in undisp. epist. Oita. 9: oce. once in Heb. Heb. vii. 18. / ἀνωφελεές. Further verbal agreements. Ordinary N. T. words. Heb. vi. 17. Titea. 7. Heb. vii. 19. Pat. ΠΝ - i. 23. Heb. 1x..428. Tit. ii. 14. Heb. ix. 14. Tit. nu. 14. «ee ἢ. Heb. ix. 19. Aa. τ 15. / κληρονόμοις. / χληρονόμοι. , κρείττονος ἐλπίδος. / ~ ἐλπίδα ϑωῆς αἰωνίου. / / μακαρίαν ἐλπίδα. » / 4 ε 7 αἰωνίαν λύτρωσιν εὑράμενος. A 4 ξ ~ bY λυτρώσηται ἡμᾶς. καθαριεῖ τὴν συνείδησιν" ὑμῶν. , ε ~ 4 καθαρίσῃ ἑαυτῷ λαόν. « f καθαρὰ... ἣ συνείδησις. ἢ ,ὔ καθαρότητα. καθαρὰ... καθαροῖς . . « καθαρόν. SECT. III. | Pauline words. ἀδοκιμός. > / ἀνακαινίζω. ἀνυπότακτος. Ul γϑενεαλογέομαι. ἐνδείκνι ἐνδεικγυμοι. κοσμικόν. THE EPISTLE TO THE HEBREWS. 93 Heb. vi. 8. Tit. i. 16. Heb. vi. 6. Tit. iii. 5. Hebe if) Seo Lit..1.,10. Heb. vii. 6. Tit. iii. 9. Bebe vin 10. Tl) Tit. ἢ 10. iti: 2 Heb: re Vo. Tht: i. 12. 7. ἀόρατος. occ. twice in Ixx.: once in Apocr. occ. four times in undisp. epist. Rom. 1. 20. Col. i. 16. et aul Le ee Pime ic 17: occ. once in Heb. Heb. xi. 27. τὰ γὰρ ἀόρατα αὐτοῦ. Vic \ \ Nast Z τὰ ὁρατὰ καὶ τὰ ἀόρατα. ~ ~ ~ » 4 τοῦ Θεοῦ τοῦ ἀοράτου. τῷ βασιλεῖ... . ἀοράτῳ. τὸν γὰρ ἀόρατον ὡς ὁρῶν. Further verbal agreements. Ordinary N. T. words. Heb. x. 38. Rom. i. 17. Heb. xi. 3. Rom. 1. 20. Col. i. 16. beam tre Heb. xi. 7. Rom. ii. 1. ee > tiene i Cor. seo Heb. xi. 8. Rom. i. 5. >/ © ON > / / ὁ δὲ δίκαιος Ex πίστεως CnoeTas. « \ of 2 / / ὁ δὲ δίκαιος ἐκ πίστεως δήσεται. ~ / ~ νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας. / 2 / ἀπὸ κτίσεως κόσμου νοούμενα. > > ~ > / \ ’ὔ ἐν αὐτῷ ἐκτίσθη τὰ πάντα. \ 4 Q > > ~ Wo τὰ πάντα OL AUTOUV EXTIOTAI, / / KUTEXPIVE TOY κόσμον. / σεαυτὸν κατακρίνεις. κρινεῖ τὸν κόσμον. \ ~ / ~ σὺν τῷ κόσμῳ κατακριθῶμεν. ' ene TIOTEL « « .οὑπηκουσεν. e \ / UTAXOYY WIOTEWS. 94 APOSTOLICAL AUTHORITY OF [ SECT. τ΄ Heb. xii. 1. Rom. ii. 7. Ooliis D1: Heb. vi. 12. Rom. 11. 4. Sol. a, 11- 1. μη. 1. 16. Heb. xii. 1. Col; 3.5. Heb. xii. 2. Col.i. 11. Heb. xi. 28. Col. 1. 15. Heb. xi. 40. Col. i. 28. Pauline words. ἁγιασμός. ἀγών. αἰδώς. 2 4 ἃπολύτρωσις. ἀφιλάργυρος. Bebaiow. βέθηλος. γενεαλογέομαι. ἐκτρέπομαι. > 4 ἐνδυναμόω. δι’ ὑπομονῆς. > ed / καθ᾽ ὑπομονήν. εἰς ὑπομονήν. διὰ μακροθυμίας. καὶ μακροθυμίας. καὶ μακροθυμίαν. τὴν μακροθυμίαν. Ν / ae « ved 2 ~ * τον προκείμενον HPs AYWVK. Ἂ > / ‘ 3 if ΓΝ, κε τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν. ἀντὶ τῆς προκειμένης ᾿ χαρᾶς, ὑπέμεινε. εἰς ὑπομονὴν μετὰ χαρᾶς. τὰ πρωτότοκα. πρωτότοκος. “ \ \ ς ~ ~ ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον. Heb. xu. 14... θη νι" 19: 15 Dim, 30 a4: Heb. xii. 1. Col. τ 1. I. Tim. vi. 12. Heb. xii. 28. I. Tim. ii. 9. Heb. xi. 35. Rom. iii. 4. Col. 1. 14. Heb. xiii. ὅ. I. Tim: iu. 3. Heb. xiii. 9. Col. ii. 7. Heb. xii. 16. I. Tim. i. 9. Heb. vii. 6. I. Tim. i. 4. Heb: xii. 195: Damen. Ὁ. Heb. xi. 34. Rom. iv. 20. I. Tim. i. 12. SECT. 111.}1 THE EPISTLE TO THE HEBREWS. 96 ἐφάπαξ. Heb. x. 10. Rom. vi. 18. ϑίγω. Feb. xi. 28. Col. ii. 21. ἱλαστήριον. Heb. ix. 5. Rom. iii. 25. μεσίτης. Heb. xii. 24. I. Tim. ii. 5. νεχρόω. Heb: xi; 12. Hom. iv. 19. Col. ina δ: οἰκτιρμός. Heb. x. 28. Col. i. 12. ὁμολογία. Heb. x. 23. I. Tim. vi. 12. 13. ὀνειδισμοός. Heb. xi. 26. I. Tim. iii. 7. ὀρέγομαι. ΗΘ. χι. 16. 1. ΤΊτη. 1. 1. παιδευτής. Heb. xii. 9. Rom. ii. 20. παράβασις. Heb. ix. 15. Rom. 11. 23. I. Tim. i. 14. πόρνος. Heb: χιϊ. 16. 1. Tim. 1. 10. φιλοξενία. Heb. xiii.2. Rom. xii. 18. I.Tim. It: 2 φράττω. Heb. xi. 33. Rom. iii. 19. 8. avyatw.] occ, seven times in Ixx. ἀπαύγασμα. occ. once in Apocr. αὐγάζω. occ. once in undisp. epist. II. Cor. iv. 4. αὐγάσαι αὐτοῖς. 2 7 = ἀπαύγασμα, occ. once in Hebrews. Heb. i. 3. ἀπαύγασμα τῆς. Further verbal agreements. Ordinary N. T. words. Heb. i. 3. ὃς ὧν ἀπαύγασμα τῆς δόξης. II. Cor. ἵν. 4. αὐγάσαιϊ αὐτοῖς... τῆς δόξης τοῦ Χριστοῦ. 6. τῆς δόξης τοῦ Θεοῦ ἐν προσώπῳ ᾿Ιησοῦ Χριστοῦ. 96 APOSTOLICAL AUTHORITY OF [ SECT. Ill. Teor: 1. 18: Heb. i. 3. II. Cor. iv. 4. [ Acts, xvii. 29. Heb. x. 1. II. Cor. ii. 18. Hebs xi. 26. 11. ;@or. τν. δ: 7. EHeb: 5.9. 11. Corsiv. 7. Pauline words. 4 καθάπερ. , καταργέω. καύχημα. μέτοχος. μετοχή. « / ὁμολογία. παρακοή. Sf ὑπόστασις. τὴν δόξαν ἹΚυριοῦ κατοπτριζόμενοι. ἀπὸ δόξης εἰς δόξαν. Ν Ν ~ ε / * καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ. “ > > \ ~ ~ ὃς ἐστιν εἰκὼν τοῦ Θεοῦ. 7 Ν ϑεῖ χαράγματι.. .. τὸ δεῖον.] 5. 3 \ > , αὐτὴν τὴν εἰκόνα. Ἁ > A > / THY αὐτὴν εἰκόνα. τῶν. . ϑησαυρῶν... τοῦ Χριστοῦ, Ἰησοῦ Χριστοῦ... τὸν ϑησαυρὸν τοῦτον. τῷ ῥήματι τῆς δυνάμεως αὑτοῦ. ἵνα ἣ --- τῆς δυνάμεως ἦ τοῦ Θεοῦ, Heb. ay. ρων. 411 "Corman. 19. 19: Heb. τ... TL Gori 7: Wi. 13. 14. Heb: 11. 62 U1. Cori 4A. v. 2. Heb. i. 9. iii. 1. 14. ΠῚ ον vi. 11. Heb. 1m. 1:1 Ὁ 1. 1x. 15. ἘΠῚ ἢ: 2. dior. x26: Heb? a; 3.11.44. 11 (τ τσ Kisii. 9, Be6aiwoss.| oce. once in Ixx. Philipp. i. 7. oee. once in Heb. Heb vi. 16. oce. once in undisp. epist. βεδαιώσει τοῦ εὐαγγελίου. εἰς βεβαίωσι. SECT. 111. | THE EPISTLE TO THE HEBREWS. ay. Further verbal agreements. Ordinary N. T. words. Hebs viz 1 Philipp. i. 6. Heb. vi. 10. Philipp. i. 6. Heb. vi. 9. Philipp. i. 6. Heb. vi. 10. Philipp. i. 5. Heb: vi. 17. Philipp. Lo. Heb. x. 32. Philipp. i. 5. Heb. x. 32. Philipp. i. 27. Heb. x. 34. Philipp. 1:15: Heb. x. 34. Philipp. 1. Heb. x. 34. Philipp. ii. 6. Heb. x. 33. Philipp. i. 7. Heb. x. 34. Philipp. i. 28. ili. 20. Heb. x. 39. Philipp. iii. 19. Heb. ii. 8. Philipp. iii. 21. ἊΨ > ~ > A A / τῆς ἀρχῆς «0 ξπὶ THY τελείοτητα. © / ὁ ἐναρξάμενος.... ἐπιτελέσει. τοῦ ἔργου ὑμῶν. ἐν ὑμῖν ἔργον. πεπείσμεθα δέ. δ > 4 πεποιθὼς αὐτά. > / \ 9 ~ διαχονήσαντες.,, καὶ διακονοῦντες, me πὶ τῇ κοινωνίᾳ ὑμῶν. x. A, ἄχρι τέλους. ἄχρι τοῦ νῦν. τὰς πρότερον ἡμέρας. ἀπὸ πρώτης ἡμέρας. πολλὴν ἀθλησιν.ἢ συναθλοῦντες. τοῖς δεσμοῖς μου.ἢ τοὺς δεσμούς μου. μετὰ χαρᾶς. μετὰ χαρᾶς. τὴν ἁρπαγὴν τῶν ὑπαρχόντων. ὑπάρχων, οὐκ ἁρπαγμον. κοινωνοὶ τῶν. συγκοινωνούς μου. / vA ᾽ > ~ χρείττονα ὕπαρξιν ἐν οὐρανοῖς. σὺν Χριστῷ εἶναι... κρεῖττον. “ © 4 ἐν οὐρανοῖς ὑπάρχει. > ’ Ν 2 2 ip OUX EO MEV... εἰς ἀπωλειᾶν, εἰ 7 / ὧν τὸ τέλος ἀπώλεια. € > ~ ‘ / ὑποταξαι αὐτῷ τὰ πάντα. ε fe € ~ ‘ / ὑποτάξαι ἑαυτῷ τὰ πάντα. Η 98 APOSTOLICAL AUTHORITY OF PSECT. 111. Pauline words. ἄμεμπτος. ᾽ Δ ATEXOEV OMCs . ἐνδείκνυμι. ἔνδειξις. καύχημα. , λειτουργίαι. λειτουργός. Heb. viii. 7. Philipp. ii. 15. iil. 6. Heb. ix. 28. Philipp. iii. 20 Heb. vi. 11. Philipp. i. 28. Heb. iii. 6. Philipp. i. 26. ii. 16. Heb. viii. 6. ix. 21. Philipp. i. 17. 30. Heb. viii. 2. Philipp. 11. 25. 10. Bé6yAos.] occ. seven times in Ixx: once in Apocr. oce. four times in undisp. epist. ΤΠ Tim. 1. ὃ: Ay «ae fe Laer lls II. Tim. ii. 16. oce. once in Heb. Heb. xii. 16. βεξήλοις. βεθδήλους. βεβήλους. βεθήλους. βέθηλο Se Further verbal agreements. Ordinary N. T. words. Heb. xi. 3. ΤΠ Ππὴ.1..7: ΤΠ Pim. αἰὸ 7: Heb. xi. 37. 1. im, oy. 10: Heb. xii. 15. it; Tim. vi. 10. Heb. xii. 17. 1. Tim. ii. 10. II. Tim. ii. 15. Heb. xii. 17. 1 nm: 1. 4. YOOUMEY. νοοῦντες. ΄ νοει. ϑλιδόμενοι. ϑλιθομένοις. ῥίζα πικρίας.“ ε΄ ~ ῥίζα κακῶν. ἀπεδοκιμάσθη. δοκιμαζέσθωσαν, δόκιμον. μετὰ δακρύων. wn wv, τῶν δακρύων. SECT. II. | THE EPISTLE TO THE HEBREWS. Heb. xii. 17. II. Tim. ii. 25. Heb. xii. 25. ΤΠ τ 10. Heb. xii. 9. TR time i. 18: Heb. xiii. 5. I. Tim: vi. 6: vi. 8. Heb. xii. 11. elim: ἵν. 7. ὌΝ EVcts TE Vim. ii. 6. Heb. xiii. 5. 11 Vim. 111: 8. Heb. xii. 28. 11: Τ τ 1: 12: Heb. xi. 33. ΤΙ. ΤΠ πὶ: τν- 17. Heb. xiii. 4. 1. Tim: iv. 8. Heb. xiii. 9. I. Tim. iv. 3. Heb. xiii. 9. I. Tim. ik ΤΙ Tim. τ 6: Acts xvii. 18. Pauline words. ἀγών. μετανοίας γάρ. 4 μετάνοιαν εἰς. > / «ποστρεῷομενοι. » / ATETTPAPNT AV. > / ἐνετρεπόμεθα. , ἀνατρέπουσι. ΄ ἀρκούμενοι. / αὐταρκείας. ἀρκεσθησόμεθα. / καρπὸν... γεγυμνασμένοις. ἤ Ine 7 γύμναζε δὲ σεαυτόν. γυμνασία. κοπιῶντα ... τῶν καρπῶν, ὁ τρόπος. ὃν τρόπον. a , διὸ βασιλείαν. x. A. / συμθασιλεύσομεν. / f TTOMATA λεόντων. 7, / OTOMATOS λέοντος. Γ᾿ 7 τίμιος ὁ γάμος. κωλυόντων γαμεῖν. > / οὐ βρώμασι. > / ie ἀπέχεσθαι βρωμάτων. ND ot / ‘ / διδαχαῖς ποικίλαις καὶ ξέναις. διδασκαλίαις δαιμονίων. ἐπιθυμίαις ποικίλαις. / / ξένων δαιμονίων. Heb. xii. 1. ἘΠ᾿ Timi, ἡ. H 2 Foam: vis 99 100 APOSTOLICAL AUTHORITY OF [ SECT. Ill. t αἰδώς. Ε) / ἀνυποτᾶκτος. 9) ἀόροιτος. ἀπόλαυσις. ἀφιλάργυρος. βεβαιόω. > fA EXT PET OMA. ἔλεγχος. > if ἐνδείκνυμι. 5» / ἐνδυναμόω. Γ ἐνίστημι. 5] / ἐπίθεσις. , μεσιτης. « / ὁμολογία. > / ὀνειδισμός. ΡΝ ἢ ὀρέγομαι. ͵ παιδεία. yer 4 παιδεύω. , παραιτεομαι. / πόρνος. " συνείδησις συγκακουχέομαι. συγκαικοπαθέω. ͵ Heb. xii. 98. I. Tim. 11. 9. Heb. ii. 8..xii. 9. 22 Tim. 1. 9. Heb. σι. 97. 1. 1 πη: 1.17. Heb. xi. 25. J. Tim. vi. 17. Heb. xiii. 5. I. Tim. i. 3. II. Tim. ii. 2. Heb. xiii. 9. J. Tim. i. 7. Heb. xii. 13. I. Tim. 1. 6. v. 15. vi. 20. II. Tim. iv. 4. Heb xi. 1. II. Tim. 11. 16. Heb vi. 10... TE Pima.) 10: IH. ‘Tim. iv. 14. Heb. τὶ 9: 1 Pim. τ 12: To Dimi 1. τ. 17. Heb. πὶ ἢ. Π ΠῚ τ ἢ: Heb. υἱὲ Jia. ΠῚ Π. πη τε. 6: Heb; ἘΠ ἘΠ im. αἰ, "5 Heb: κ᾿ 99. 1 πη νῖς 12: Heb: x. 35.. x1) 26) 31 ds: Π Tim, ΠΝ 7: Heb. "ει “V6 1 Timea. 1: vi. 10. Heb: χα. ὦ“. Bal1., 11: Τ της ii 10. Heb. xu..6.7. 10. TE Dinca: 20. 11. Pim: 1 ἢ: Heb. xii. 19. 25 dis. ‘I. Tim. ive 7.°ve 11. ME am: 1.25: Heb. xn. 10. Isami 10. Heb. 1x9. 149, 9222. xin. 18. I, Tim, 2%; 19. 9. τν. Ὁ. LL. Pim. a7 Heb. xi. 25. 37. xiii. 3. Th Vim. τ 8.1. Ὁ. Ὁ. ἵν. Ὁ. SECT.III. | THE EPISTLE TO THE HEBREWS. 101 11. διάκρισις. occ. once in ΙΧΧ. oce. twice in undisp. epist. Rom. xiv. 1. διακρίσεις διαλογισμῶν. I. Cor. xii. 10. διακρίσεις πνευμάτων. oce. once in Heb. Heb. ν. 14. διάκρισιν καλοῦ τε καὶ κακοῦ. Further verbal agreements. Ordinary N. T. words. Heb. v. 14. Rom. xi. 17. Nae wile ls Heb. v. 14. 1. Cor--x1. 29: Heb. vi. 2. I. Cor. xu. 13. Heb. vi. 5. Rom. xv. 13. Sve Reo: I. Cor. xii. 10. ἘΠῚ 28. Heb. vi. 8. Ποῦ: xu; 3. Heb. v. 13. Gor? xii Ll. Heb. vi. 1. I. Cor. xiii. 13. Heb. vi. 11. I. Cor. xiii. 18. Heb. vi. 10. J. Cor. xin. 13. ~ Ἀν ~ καλου TE και XAXOV. > \ ~ 7 ἄντὶ κακοῦ... καλα. Ν Ἂν δ f TO καλὸν... TO XAXKOV. πρὸς διάκρισιν. μὴ διακρίνων. βαπτισμῶν διδωχῆς. τ AN 4 2 / EV EVI πυνευμᾶτι ἐδαπτίσθημεν. δυνάμεις μέλλοντος αἰῶνος. 4 4 ε δυνάμει πνεύματος ἁγίου. ™ ΄ , \ ΄ ὀυνᾶμει σημείων καὶ τερᾶτοῶν, ἄλλῳ «4. δυνάμεων. » 4 GUYA WEIS. εἰς καῦσιν. καυθήσομαι. νήπιος. ἢ νήπιος. if πίστεως. / πίστις. ἐλπίδος. 102 APOSTOLICAL AUTHORITY OF [ SECT. Heb. v. 18. 14. I. Cor. xiv. 20. eek 114 ἢ. Heb. vi. 1. 1. Cor. xv. ὦ. Heb. v. 2. ior. xv. 12. Heb. vi. 10. I. Cor. xv. 58. Heb. vi. 10. I. Cor. xv. 58. χν. 10), Heb. vi. 10. I. Cor. xvi. 1. . χυὶ. 15. Heb. v. 12. I. Cor. xvi. 2. Heb. vi. 6. Rom. xi. 22. ΠΣ x. 19. Heb. vi. 6. i. Cor. iv. 9. Heb. vi. 1. I. Cor. iii. 10. Heb. vi. 7. I. Cor. iii. 9. Heb. v. 12. ey x: 9; 1. Cor) iii ὃ. νήπιος ὃ γάρ ἐστι" τελείων δέ. γηπιάζετε .. δὲ τέλειοι γίνεσθε. ὡς νηπίοις ἡ ἐν Χριστῷ. ἀρχῆς Χριστοῦ λόγον. > / “ / ἐν πρώτοις ὅτι Χριστός. ἀναστάσεώς τε νεκρῶν. ἀνάστασις νεκρῶν. τοῦ ἔργου ὑμῶν. ~ oF aK / τῷ ἔργῳ τοῦ Κυρίου. ~ / - > 4 τοῦ κόπου τῆς ἀγάπης. ὁ κόπος ὑμῶν. ἐ ͵ κοπιασαι. ~ e ͵ διακονήσαντες τοῖς ἁγίοις. 111- wey ~ / Led > \ e , MEPLOE τὴς λογίας τῆς εἰς TOUS AYIOUSe εἰς διακονίαν τοῖς ἁγίοις. τῶν λογίων. ͵ λογίαι. παραπεσόντας. ἐπὶ τοὺς πεσόντας. Ν μὴ πέσῃ. fi παραδειγματίζοντες. ἀπέδειξεν. ϑεμέλιον. ϑεμέλιον. γεωργεῖται. γεώργιον. γάλακτος καὶ οὐ τροφῆς. οὐ βρώμασιν. γάλα καὶ οὐ βρώμα. SECT. Π1.7 THE EPISTLE TO THE HEBREWS. Pauline words. ἀδόκιμος. Heb. vi. 18. Rom. i. 28. xiv. nS. xvi. 10... I.Cor. ix. 27. ἄκακος. Heb. vii. 26. Rom. xvi. 18. ἀνάμνησις. Heb. x. 3. Π Cor..xi. 25. 26. ἀπειθεία. Heb. iv. 6. 11. Rom. xi. 30. 32. διάφορος. Heb. ix. 10θ. Rom. xi. 6. ἐνδείκνυμι. Heb. vi. 10.11. Rom. ix.17. 22, ἐνεργής. Heb. iv. 19. I. Cor. xvi. 9. ἐφάπαξ. Heb. νι]. 27. Rom. vi. 10. I. Cor. xv, Ὁ: καθάπερ. ΠΟ νῦν ἃ τ Rem. xu. 1: I. Cor. xii. 12. καύχημα. Heb. iii. 6. Rom. iv. 2. ix. 15.16. λειτουργός. Heb. vili.2. 1.7. Rom. xiii. 6. χν. LG: μετέχω. Heb. ii.14. ν. 18. vi.13. I. Cor. ix 10. 19. x PSE. 90: οἰκτιρμός. Heb: x. 98. Roms ΧΣΙΙ- 1: ὀνειδισμός. Heb. x. 33. Rom. xv. 8. πόμα. Heb. ix.10. I. Cor. x. 4. προσφορά. Heb. x. 5. Rom. xv. 16. σκληρύνω. Heb. τς 7: om. ἔχ. 18: τάξις. Heb. vi. 20. I. Cor. xiv. 40. 12. διαφορός.Ἴ occ. three times in Ixx. oce. five times in Apocr. occ. once in undisp. epist. Rom. xii. 6. χαρίσματα δίαφορα. oce. three times in Heb. Heb. i. 4. διαφορώτερον ὄνομα. a» Wiles Ge διαφορωτέρας λειτουργίας. ἢ ix. 10. διαφόροις βαπτισμοῖς, H 4. 104 APOSTOLICAL AUTHORITY OF [SECT. JI. Further verbal agreements. Ordinary N. T. words. Heb. ii. 8. ὑπέταξας. isle 8, ὑποτάξαι. ae. > / oe ll. 8. ἀνυπότακτον. 8, ὑποτεταγμένα. Rom. xiii. 1. ὑποτασσέσθω. boi SSCA τεταγμέναι. Ὑ ge RUS, ἀντιτασσόμενος. Ἐς ΧΙ Ὅς διαταγῇ. ἢ eas ae aie / ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ. ἐν δεξιᾷ τοῦ ϑρόνου τοῦ Θεοῦ ἐκά- θισεν. «ἂ Ε > ~ ~ ~ ὃς. ἔστιν ev δεξιᾷ τοῦ Θεοῦ. κεφάλαιον δέ. ἀνακεφαλαιοῦται. / νενομοθέτητο. / γενομοθέτηται. , νομοθεσία. ἐν τῇ διαθήκῃ μου. αὕτη ἣ διαθήκη ἣν διαθήσομαι. αὕτη ἣ παρ᾽ ἐμοῦ διαθήκη. αἱ διαθῆκαι. SECT. III. | THE EPISTLE TO THE HEBREWS. 105 Heb: 027: Rom. xi. 36. ix. 4. ἡ δόξα. δόξῃ .. αὐτόν. > ~ e¢€ / αὐτῷ ἡ δόξα. Heb. viii. 10. Rom. x. 1. τῷ οἴκῳ ᾿Ισραήλ. ὑπὲρ τοῦ ᾿Ισραήλ. Heb. vii. 19. Rom. vil. 6. ‘\ ‘ καινὴν — WETAAAIWHXE, , / καινότητι — TAAAIOTYTI, Pauline words. ἄκακος. Heb. vil. 26. Rom. xvi. 18. ἀπειθεία Heb. iv. 6.11. Rom. xi. 30.82. ἀπεκδέχομαι. Heb. ix. 28. Rom. viii. 19. 92. 25. ἀπολύτρωσις. Heb: τσὶ 1 χε σ Rom. i. 24. viii. 23. διάκρισις. Heb. ν. 14. Rom. xiv. 1. δουλεία. Heb. ii. 15. Rom. viii. 15. 21. ἐνδείκνυμι Heb. vi. 10.11. Rom. ix. 17. 22. ἐνίστημι Heb. ix. 9. Rom. viii. 38. εὐάρεστος Heb, Σὶν. ὅν tx. 285) xin. Oi Rom: πῆ 1. 9: xiv. 18: καθάπερ Heb: ἴν. ᾽ν... Rom. ἵν. 6. λειτουργέω. ΧΙ: ἢ. Heb. x: I. οι. συν. 27. λειτουργός. Heb. i. 7. viii. 2. . Rom. xiii. 6. xv. 16. οἰκτιρμός. Heb. x. 28, Rom. xii. 1. ὀνειδισμός. Heb. x. 85. Rom. xv. 3. mpoo Pope. Heb. x. 5. Rom. xv. 16. σκληρύνω. Heb. 111.8. Rom. ix. 18. φιλοξενία. Heb. xiii. 2, Rom. xii. 19. 100 APOSTOLICAL AUTHORITY ΟΕ [SECT. III. 13. δουλεία. oce. forty-four times in Ixx. oce. once in Apocr. occ. four times in undisp. epist. Rom. viii. 15. δουλείας. . vill. 21. δουλείας. Gal. iv. 24. δουλείαν. Veh: δουλείας. occ. once in Heb. Heb. 11. 15. δουλείας. Further verbal agreements. Ordinary N. T. words. Heb. u. 15. Savatou ... δουλείας. Rom. vil. 24. 25. ϑανάτου ... δουλεύω. Heb. 11. 15. gobw ... δουλείας. Rom. viii. 15. δουλείας . . εἰς φόθον. Heb. ii. 17. ὁμοιωθῆναι... εἰς ἁμαρτίας. Rom. viii. 3. ὁμοιώματι ... περὶ ἁμαρτίας. Heb. ii. 5. οὐ ὑπέταξε. Rom. viii. 7. οὐχ ὑποτάσσεται. Heb. ii. 8. ὑπέταξας ... ὑποτεταγμένα. Rom. viii. 20. ὑπετάγη ... ὑποτάξαντα. Heb. 11. 9. διὰ τὸ πάθημα .. δόξῃ, Rom. viii. 17. συμπάσχομεν ἵνα συνδοξασθῶμεν. Heb. ii. 10. εἰς δόξαν... διὰ παθημάτων. Rom. viii. 18. τὰ παθήματα... πρὸς δόξαν. Heb. i. 3. ἐκάθισεν ἐν δεξιᾷ, Rom. viii. 34. ἔστιν ἐν δεξιᾷ. Heb. iv. 12. μάχαιραν. Rom. vill. 98ὅ. μάχαιρα. SECT. II. | THE EPISTLE TO THE HEBREWS. [107 Heb. iv. 13. οὐκ κτίσις. Rom. viii. 39. οὔτε κτίσις. Heb. iv. 15. ταῖς ἀσθενείαις ἡμῶν. Rom. vill. 926. ταῖς ἀσθενείαις ἡμῶν. Gal. iv. 15. δι’ aobéverny ... ὑμῖν. Hebi. 1.2. υἱῷ, κληρονόμον πάντων, δι᾽ οὗ. κι A. Rom. viii. 17. = Pe a ΘΑ κληρονόμοι Θεοῦ, συγκληρονόμοι Χριστοῦ. (δ ον, Κις εἰ δὲ υἱὸς, καὶ κληρονόμος Θεοῦ διὰ Χριστοῦ. Heb. ii. 15. ἔνοχοι ... δουλείας. Gal. v. I. δουλείας ἐνέχεσθε. Heb. ii. 16. οὐ γὰρ ἀγγέλων. Gal. ili. 19. δι’ ἀγγέλων. Heb. i. 16. σπέρματος ᾿Αδραάμ. Gal. i. 16. τῷ δὲ ᾿Αδραὰμ, καὶ τῷ σπέρματι αὐτοῦ. ~ “A 7 > / 5 uct Bowe τῷ σπερμάτι TOU, ὃς ἐστι Χριστός. Pauline words. ἀπεκδέχομιαι. Heb. ix. 28. Rom. viii. 19. Ὁ. ν. ὅ. βέδαιος. Heb. ii. 2. iii. 6.14. Rom. iv. 16. ἔνδικος. Heb. τι. 2. Rom. iii. 8. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 97. 34. καύχημα. Heb. iii. 6. Rom. iv. 2. Gal. vi. 4. mapabacic. ΤΡ. 11. 9: Remy. 14. παρακοή. Heb. 11. 2. Rom. ν. 19. πηλίκος. Heb. vii. 4. Gal. vi. 11. 14. éx€uc1s.] occ. three times in Apocr. oce. once in undisp. epist. iL, Corixts; THY ἔκβασιν. 108 APOSTOLICAL oce. once in Heb. Heb. xiii. 7. AUTHORITY OF [SECT. III. ἊΝ ” τὴν ἔκθασιν. Further verbal agreements. Ordinary N. 'T. words. Heb. xiii. 10. IeCor x. 18. Heb. xiii. 10. ECor. rx Ὁ Heb. xiii. 9. LMCor x. 30.31: De ee PAV LLIS 1s Heb. xii. 4. I. Cor. vii. 38. Jog. ews: Heb. xii. 4. I. Cor. vi. 9. Heb. xii. 17. τ 2 ES I; Cor. vi. 9. Heb. xi. 17. ΤῈ (Gor. tx. 27% Heb. xii. 1. I. Cor. ix. 24. 6. Heb. xii. 4. or. ux, 25. ϑυσιαστήριον ἐξ οὗ φαγεῖν. 2 ! ~ / ἐσθίοντες -. TOU υσιαστηρίου. o ᾽ 7 " φαγεῖν οὐκ ἔχουσιν ἐξουσίαν. 2: Ν > / Ρ" οὐκ ἔχομεν ἐξουσίαν φαγεῖν. ΕῚ / χάριτι ov βρώμασι. χάριτι... ἐσθίετε. βρῶμα πνευματικὸν ἔφαγον. - rg ~ v βρῶμα οὐ παρίστησι TH Θεῷ. © / τίμιος ὁ γάμος. » Ὁ “ ~ Ld ὁ ἐχγαμίζων, καλῶς ποιει. .- ON need , ~ o ὁ δὲ μὴ ἐκγαμίζων, κρεῖσσον ποιει. / * ἘΌΝ \ 4 mopvous™ UE καὶ μοιχους. x / * ¥ , οὔτε πόρνοι 9 OUTS μοιχοι. ~ \ 2 J > κληρονομῆσαι τὴν εὐλογίαν... οὐχ εὗρε. a , βασιλειαν ... Θε Ltr} - / nw βασιλείαν Θεοῦ οὐ κληρονομήσουσι. ἀπεδοκιμάσθη. ἀδόκιμος γένωμαι. τρέχωμεν. τρέχοντες - τρέχουσιν - τρέχετε - ἀνταγωνιζόμενοι. > ¥ / AY UVISOMEVOS. SECT. I. ] THE EPISTLE TO THE HEBREWS. [100 Heb. xii. 6. I. Core mie θὲ Heb. xiii. 16. 1. Corse 18: Heb. xiii. 20. by Coriixe 7: Pauline words. ἀνάμνησις. ἐνίστημι. μετέχω. ὀλοθρεύω. ὀλοθρευτής. πόμα. τάξις. Δ ᾽ ~ ἐπ κβ [2 ὃν ἀγαπᾷ Κύριος παιδεύει. , ε r / ὑπὸ Κυρίου παιδευόμεθα. / / κοινωνίας «6. ϑυσίαις. 7 ϑυσίας. κοινωνοί. ποιμένα τῶν προδάτων. ἢ TOIL AOE ποιμνὴν « » ποίμνης. Heb: κ᾿ ὃ. I. Cors xn. 94: 25, Heb. ix. 9. I. Cor. vii. 26. Heb. ii. 14. v. 18. vil. 13. I. Cor. i LO? WO x. 17:91]. 90. Heb. xi. 28. Ποῖ: x. 10: Heb ix. 10. 1 Cor. x. 4. Hebi vii 2a le Corsa xivs 40; 15. éxrpémopas.] oce. once in ΙΧΧ. oce. four times in undisp. epist. gid bitin τ Ὁ: Vero: Ἂν II. Tim. iv. 4. oce. once in Heb. Heb. xii. 13. > Se > ἐξετράπησαν εἰς. 4 ἐξετράπησαν ὀπίσω. ἐκτρεπόμενος. / EXT PAMNTOVT AI. EXT PUT» Further verbal agreements. Ordinary N. T. words. Heb. xi. 3. lo Vink ΤΠ "Timed Heb. xi. 99. 11 Times 117. νοοῦμεν. γοοῦντες. ’ὔ νοξι- / / στόματα λεόντων. / / στόματος λεοντος. 110 APOSTOLICAL AUTHORITY OF Heb. xi. 37. is7Pim: νυν: 10. Heb. xii. 15. Τ Lim. ‘vi. 10¢ Heb. xii. 17. 1. ΓΙ. 1. 10. II. Tim. ii. 15. Heb. xii. 17. II. Tim. ii. 25. Heb. xii. 17. {Π ὙΠ πὴ}. 1... Heb. xii. 11. A Times 7. . iv. 8. II. Tim. ii. 6. Heb. xii. 9. ΤΙ: Tim. 1. 18. Heb. xii. 25. Lm: 2.15. Heb. xiii. 5. t."Tim.' vis Ὁ: ivi. 8: Heb. xii. 28. ΠῚ: Vim: 11, 42: Heb. xiii. 4. I. Tim. iv. Ὁ. Heb. xiii. 9. i Pim: iv. 9. Heb. xiii. 9. 1. Pim: iv. 1. δλιθόμενοι. ϑλιδομένοις. ῥίζα πικρίας. ef =a pila κακῶν. ἀπεδοκιμάσθη. δοκιμαζέσθωσαν. δόκιμον. μετανοίας γάρ. 4 μετάνοιαν εἰς. μετὰ δακρύων. ~ ΄ Twv δακρύων. καρπὸν .. γεγυμνασμένοις. γύμναζε σεαυτόν. γυμνασία. χκοπιῶντα ... τῶν καρπῶν. ἐνετρεπόμεθα. ἀνατρέπουσι. > / ἀποστρεφόμενοι. ἀπεστράφησαν. » 4 ἀρκούμενοι. αὐταρκείας. » / ἀρκεσθησόμεθα, διὸ βασιλείαν, x. A. συμθασιλεύσομεν. τίμιος ὁ γάμος. κωλυόντων γαμεῖν. οὐ βρώμασι. > / 7 ἀπέχεσθαι βρωμάτων. διδωχαῖς ποικίλαις καὶ ξέναις. διδασκαλίαις δαιμονίων. [ SECT. III. SECT. III. | THE EPISTLE TO THE HEBREWS. Il. Tim. iii. 6. ἐπιθυμίαις ποικίλαις. Acts xvii. 18. ξένων δαιμονίων. Pauline words. See under βέθηλος. 16. ἔλεγχος. occ. twenty-two times in Ixx. oce. seven times in Apocr. oce. once in undisp. epist. II. Tim. i. 16. ἔλεγχον. oce. once in Heb. Heb. xi. 1. ἔλεγχος. Further verbal agreements. Ordinary N. T. words. Heb. x. 36. ὑπομονῆς ἔχετε χρείαν. x. A. “1: χι.9)8; βασιλείαν παραλαμβάνοντες. 111 Il. Tim. ii. 19. ci ὑπομένομεν, καὶ συμξασιλεύσομεν. ΓΕ": & is Heb. x. 23. λελουμένοι ὕδατι καθαρώ. ΤΙ. Tim. ii. 2]. ἐὰν ἐκκάθαρῃ ἑαυτόν. Heb. x. 26. THY ἐπίγνωσιν τῆς ἀληθείας. Il. Tim. iii. 7. εἰς ἐπίγνωσιν ἀληθείας. Pauline words. See under βέβηλος. 17. ἐμμένω. occ. eleven times in Ixx. oce. nine times in Apocr. oce. once in Acts. Acts xiv. 22. ἐμμένειν TH πίστει. occ. once in undisp. epist. Gal, i. 10. ἐμμένει ἐν πᾶσι. oce. once in Heb. Heb. viii. 9. ἐνέμειναν ἐν τῇ διαθήκη. 112 APOSTOLICAL AUTHORITY OF [ SECT. III. Further verbal agreements. Ordinary N. T. words. Heb. viii. 10. Gal. ii. 1. SAO: Heb. viii. 10. Gal. 111. 10. Heb. viii. 8. Gal. iii. 17. Heb. viii. 8. Gal. iii. 3. Heb. viii. 10. Gal, iv. 6. Pauline words. ἀπεκδέχομαι. μεσίτης. Nae παιδεύω. τιμωρία / τιμώρξω / ὑποστέλλω. ἐπιγράψω. 4 Tposypagy. τοῖς γεγραμμένοις. νόμους μου. τοῦ νόμου. διαθήκην. διαθήκην. / συντελέσω. ἐπιτελεῖσθε. een / ath lee ἐπὶ καρδίας αὐτῶν. > ο΄ Ἂ - εἰς καρδιᾶς ὑμῶν. Heb. ix. 28. Gal. v. 5. Heb. vil. 6. ix. 15. Gal. ii. 19. 20. Heb. xii. 6, 7. 10. Acts xxii. 3. Heb. x. 29. Acts xxii. 5. xxvi. 1]. Heb. x.°38. 39. Acts xx. 28. 27. 18. ἐνδείκνυμι.Ἴ occ. eleven times in Ixx. oce. four times in Apocr. oce. nine times in undisput. epist. Rom. ii. 15. es be aie. II. Cor. viii. 24. Ephes. 11. 7. vii, 1.16. II. Tim. iv. 14. ἐνδείκνυνται. ἐνδείξωμαι. ἐνδείξασθαι. εἰς αὐτοὺς ἐνδείξασθε. ἐνδείξηται. ἐνδείξηται. ἐνεδείξατο. SECT. II. | THE EPISTLE TO THE HEBREWS. ity in 10} des oce. twice in Heb. Heb. vi. 10. δῶν eal Males QoQ 115 > > / EYOELXYUILEVOUS. 5 / ἐνδεικνυμένους. ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ. ἐευῤὴ fh ἐνδείκνυσθαι. Further verbal agreements. Ordinary N. T. words. Heb. vi. 10. : x. 24. xan, 21; Rom. 11. 15. ee ΤΠ Ὁ: ἘΠ 7. ἘΣ ΟΣ II. Cor. ix. 8. Ephes. 11. 10. ler tines Π 10: II. Tim. iv. 14. ‘Pit. 1:10: ἘΠ ΤΠ 7: ἘΠ 1: ἘΠ Ὁ. Heb. vi. 12. Rom. 11. 4. wim Te πη 106: Ik Timi Heb. vi. 10. ΠΕ ΘΟΕ Heb. vi. 10. II. Cor. viii. 24. τοῦ ἔργου ὑμῶν. -“ BA καλωὼν epywy. ” > “ ἔργῳ ἀγαθῶ. ΝΕ OV, ~ ,ὔ τὸ ἔργον τοῦ νόμου. ἔργα αὐτοῦ. ἔργου ἀγαθοῦ. JA / Epywy νόμου. ἔργον ἀγαθόν. ” > ie ἔργοις ἀγαθοῖς. ΕΒ > nw ἔργων ἀγαθῶν. το ἔργα αὐτοῦ. ww > 4 ἔργον ἀγαθόν. - Ἐς καλὼν ἐργων. v7 > / ἔργον ἀγαθόν. -“ ” xaAwWY ἔργων. μακροθυμίας. μακροθυμίας. μακροθυμίᾳ. μακροθυμίαν. μακροθυμίᾳ. διακονήσαντες τοῖς ἁγίοις. ~ / « τῆς διακονίας εἰς τοὺς ἁγίους. -“ > / ~ ε / τῆς ἀγάπης. .. τοῖς ἁγίοις. τῆς ἀγάπης... 1 114 APOSTOLICAL AUTHORITY OF [ SECT. III. II. Cor. ix. 1. Miedo te GIG IROOE ὡγίους. Ephes. i. 15. τὴν ἀγάπην εἰς τοὺς ἁγίους. Heb. vi. 11. THY αὐτὴν σπουδήν. II. Cor. viil. 16. τὴν αὐτὴν σπουδήν. . vill. 7. πάσῃ σπουδῇ. Heb. vi. 11. πρὸς πληροφορίαν." II. Tim. iv. ὅ. πληροφόύρησον. Heb. vi. 11. τῆς ἐλπίδος. Ephes. i. 18. ἡ ἐλπίς. Titsm: 13. τὴν ἐλπίδα. SATIRE A κατ᾽ ἐλπίδα. Heb. vi. 12. διὰ πίστεως. Rom. ix. 32. ἐκ πίστεως Ephes. 11. 8. διὰ πίστεως. 1 πη. 1. VA: μετὰ πίστεως. Il. Tim. iii. 15. διὰ πίστεως. Tit. τ. 10. πίστιν πᾶσαν. Heb. vi. 12. κληρονομούντων τὰς ἐπαγγελίας. Ephes. i. 18, 14. ἐπαγγελίας .. τῆς κληρονομίας. ΘῈ κληρονομίας αὐτοῦ. elit ali. i. κληρονόμοι... ζωῆς. Heb. vi. 6. εἰς μετάνοιαν. Rom. ii. 4. εἰς μετάνοιαν. IL. Cor. vii. 9. εἰς μετάνοιαν. II. Tim. ii. 95. μετάνοιαν εἰς. Heb. x. 96. τὴν ἐπίγνωσιν τῆς ἀληθείας. I. Tim. ii. 4. εἰς ἐπίγνωσιν ἀληθείας. τ ν 9. ἐπεγνωκόσι τὴν ἀλήθειαν. II. Tim. 11.25. εἰς ἐπίγνωσιν ἀληθείας. eat ἀπ. 7 « εἰς ἐπίγνωσιν ἀληθείας. Rom. i. 28. Θεὸν . . ἐν ἐπιγνώσει. SECT. 111. THE EPISTLE TO THE HEBREWS. Rom. 111. 20. 90)" Heb. vi. 9. Rom. ii. 19. Heb. vi. 4. Rom. ii. 19. Ephes. ili. 9. Heb. v: 123 13: Rom. ii. 20. Heb. viii. 8. Rom. ix. 19. Heb. viii. 6. Rom. ix. 4. Heb. viii. 6. Rom. ix. 4. Heb. viii. 5. Rom. ix. 4. Heb. vi. 10. II. Cor. viii. 24. Heb. vi. 10. ΠΕ Corsi 1- Heb. vi. 7. LIS Cor: ix. 6: Heb. viii. 1. Ephes. ii. 6. Heb. ix. 11. 24. Ephes. ii. 11. Heb. vi. 1. Kphes. i, 20; 115 / ἐπίγνωσις ἁμαρτίας. ~ ᾽ὔ -“ > / τῆς γνώσεως τῆς ἀληθείας. πεπείσμεθα δέ. / / πέποιθάς τε. φωτισθέντες. φῶς τῶν ἐν σκότει. φωτίσαι. t 4 ke διδάσκαλοι... νήπιος.ἢ 4 διδάσκαλον νηπίων.“ μεμφόμενος γάρ. τί ἔτι μέμφεται ; διαθήκης μεσίτης. ἢ αἱ διαθῆκαι. ΕΣ / / ἐπαγγελίαις γενομοθέτηται. / ἢ νομοθεσία, καὶ αἱ ἐπαγγελίαι. λατρεύουσι, ἣ λατρεία. ~ 4 τῆς ἀγάπης ἐνεδείξασθε. y “ τὴν ἔνδειξιν τῆς ἀγάπης" ἐνδείξασθε, διακονήσαντες τοῖς ἁγίοις. ~ ὃ / 2 \ Net? τῆς διακονίας εἰς τοὺς ἁγίους. / εὐλογίας. OFS) 2 / em εὐλογίαις. > 4 ᾽ ~ > ~ ἐκάθισεν ἐν τοῖς οὐρανοῖς. ΄ ? ἐπ / συνεκάθισεν εν τοις ἐπουρανίοις. χειροποιήτου. χειροποιήτου. ϑεμέλιον. ἐπὶ τῷ Swe) iw, 1 ὦ 110 APOSTOLICAL AUTHORITY OF [SECT. III. Heb. vi. 1. ἀπὸ νεκρῶν ἔργων. Ephes. ii. 1. νεκροὺς ταῖς ἁμαρτίαις. edi Os νεκροὺς τοῖς παραπτώμασι. Heb. vi. 4. μετόχους" Πνεύματος ἁγίου. Ephes. iii. 6. cuupmeTova™ ev τῷ Χριστῷ. Heb. vi. 4. τῆς δωρεᾶς τῆς ἐπουρανίου. Ephes. iii. 7. κατὰ τὴν δωρεὰν .. τοῦ Θεοῦ. Heb. vi. 5. δυνάμεις τε μέλλοντος αἰῶνος. Ephes. iii. 7. τῆς δυνάμεως αὐτοῦ. Heb. vi. 11. 12. ἐνδείκνυσθαι... μακροθυμίας. I. Tim. i. 16. ἐνδείξηται... . μακροθυμίαν. Heb. vi. 11. ἄχρι τέλους. ΤΣ ΤΙΣ ἢ. δὲ τὸ δὲ τέλος. Heb. vi. 12. τὰς ἐπαγγελίας. Tem: 1: Ὁ. τῆς παραγγελίας. Heb. vi. 10. ἀγάπης. 1 Τιπ.1. ὃς ἀγάπη. Heb. vi. 12. διὰ πίστεως. Τὺ πΠ|-: ἢ. Ὁ: ἐκ πίστεως. Heb. vi. 10----12. τῆς ἀγάπης ... πίστεως καὶ μα- κροθυμίας. Il. Tim. i. 10. τῇ πίστει, τῇ μακροθυμίᾳ, τῇ ἀγάπῃ. Mite 1... τῇ πίστει, τῇ ἀγάπῃ, τῇ ὑπομονῇ. Heb. vi. 10. τοῦ ἔργου ὑμῶν. Il. Tim. iii. 17. πρὸς πᾶν ἔργον ἀγαθόν. aD rtesitis ἢ: πρὸς πᾶν ἔργον ἀγαθόν. Heb. vi. 10. 11. διακονοῦντες... . πρὸς πληροφορίαν. ἢ Il. Tim. iv. ὅ. τὴν διακονίαν σου πληροφόρησον. 2. .1ν.17. ἵνα δι’ ἐμοῦ τὸ κήρυγμα πληρο- Φορηθῇ. SECT. UI. | THE EPISTLE TO THE HEBREWS. 17 Pauline words. ἀδόκιμος. Heb. vi. 8. Rom. 1. 28. II.'Tim. Tits Gey quit. τ- 16. ἄκακος. Heb. vii. 26. Rom. xvi. 18. ἀνυπότακτος. Heb. ii.8. [.’Tim.1.9. Tit. 1.6.10. ἀνωφελής. Heb. vil. 185 Tit. iii. 9. ἀόρατος. Heb. xi. 27. hom.1,20: I. Tim: ie 17% ἀπειθεία. Heb. iv. 6. 11. Rom. xi. 30. 32. ἀπεκδέχομαι. Heb. ix. 28. Rom. vii. 19. βέβηλος. Heb, καὶ 165, Uo πη 1: 9: ἀνῇ ἡ: νι 0: 11 ΤΠ πὶ 105 γενεαλογέομαι. Θ0.ν]]. 6. 1. 'Tim.i. 4. “10.11.9. διάκρισις. Heb. v. 14: Roms xiv. - διάφορος. Heb. viii. 6. ix. 10. Rom. xii. 6. δουλεία. Heb. ii. 15. Rom. vui. 15. 21. ἐκτρέπομαι. Heb.) Ἐπὶ 19. il me 1.0: Ve 15.νἱ 0. ΠΕ Vint ive ἔνδικος. Heb. ii. 2. Rom. i. 8. ἐνδυναμιόω. Heb. xi. 34. Rom. iv. 20. Vim. iy Paes Time ne oe iv. 17. ἐνίστημι. Heb. ix. 9. Rom. vil. 38. Wey Eine mie ἐπίθεσις. iEleb.. Viel Πα τὸ ΤᾺ ΠῚ ΤΠ τῆττ 0: ἐφάπαξ. Heb. vii. 27. Rom. vi. 10. ἱλαστήριον. Heb. ix. 5. Rom. ii. 25. καθάπερ. Heb: ἵν νυν 4. ‘Rom. iv. 6. ἘΠῚ: 4, καταργέω. Heb. ii. 14. Rom. iii. 3. vii. 2. ΠΕ Pines. 10. λειτουργέω. Heb. x. 11. Rom. xv. 27. λειτουργός. Heb. viii. 2. Rom. xii. 6. Γ ὦ 118 APOSTOLICAL AUTHORITY OF μεσίτης. ὁμολογία. ὀνειδισμός. ὀρέγομαι. / παιδεία. Uy παιδευτής. παιδεύω. ἽΝ παράθασις. / παραιτέομαι. 7] παρακοή. πικρία. σκληρύνω. φράττω [ SECT. III. Heb. vii. 6. I. Tim. ii. 5. eb.) aii. «Lara, 5999: I. Tim. vi. 12:713: Heb. x. 383. Lim. ἢ: Heb. xi. 16. 1. Tim. 111. 1. vi. 10. Heb. xii. 5. 1. Tim. ui. 16. Heb. xi. 9. Romi 11. 920. Heb. xi. Ὁ. \ 20m. 4.720; 1 Τα nec" Aba. ἀπ 1 Ὁ: Heb. ii. 2. ix. 15. Rom. 11. 238. 1y.15.v.94. TI. Tim. a. 14. Heb. xii. 19.25. I. Tim. iv. 7. ve. 1. RE Aim.- a1." 28. Tit. ii. 10. Heb. ii.2. Rom. v. 19. Heb. xii. 15. Rom. 111. 14. Heb. iii. 8. iv. 7. Rom. ix. 18. Heb. xi. 33. Rom. ii. 19. Rom. xv. 3. 19. évduvepow]. occ. twice in lxx. Rom. iv. 20. Ephes. vi. 10. Philipp. iv. 19. Tim: 1.19} ΠῚ Pimn. ΠῚ Says We occ. once in Heb. Heb. xi. 34. oce. seven times in undisp. epist. ἐνεδυναμώθη. ἐνδυναμοῦσθε. ἐνδυναμοῦντι. 3 ΄ ἐνδυναμώσαντι. > "Aw ἐνδυναμιοῦ. > 7 ἐνεδυνάμωσε. ? / ἐνεδυναμώθησαν. Further verbal agreements. Rom. iv. 20. Ordinary N. T. words. Heb. xi. 33. 34. \ , Eas διὰ πίστεως. .. ἐδ me ἐγεδυναμώθη τῇ ὅν. SECT. I. | ΤΙ Dims α 9: Heb. χι. 11. ἘΣ RAG. Tims eke: Heb. xi. 7. πα ΡῈ Rom. iv. 13. Prive RE. Be eae) ES ey ads Philipp. ii. 9. AL im, 1122. Heb xi. 33. 34. Rom. iv. 19. SL Wee Ge Heb. χι. 59. Rom. iv. 19. Heb. xi. 34. Ephes. vi. 10. Philipp. iv. 19. Heb. xi. 35. 34. Ephes. vi. 16. Heb. xi. 37. Philipp. iv. 12. Heb. xi. 40. Philipp. iii. 12. Heb. xi. 27. Ephes. vi. 18. THE EPISTLE TO THE HEBREWS. 119 3. δι / / / εγουναμώσαντι ...ςπιστον. > A δ « , EME WIOTOV ἡγήσατο. 4 .. ἡγησάμενος. ὅτι πιστόν με ἡγήσατο. , σιστει. / > / κατὰ πίστιν δικαιοσύνης. / / διὰ πίστεως . . δικαιοσύνην. ον τοὶ / / Ola ὀικαιοσυνὴς TIOTEWS. > 4 f ὀικαιοσυνης πίστεως. ͵ > 7 πίστις εἰς δικαιοσύνην. / ? ΄ πίστις εἰς δικαιοσύνην. >. A / > / Olk TWIOTEWS .. δικαιοσυνὴν. ς / δικαιοσύνην, πίστιν. / > διὰ πίστεως «2. ἀπὸ ἀσθενείας. Vays 7 / μὴ ἀσθενήσας .. πίστει. ΕΣ ~ ~ ὄντων ἡμῶν ἀσθενῶν. NEY / 3 -“ ὁιὰ πιστεῶς . . ἐπαγγελιῶν. > / DQ A / ἐπαγγελία « » διὰ . . πίστεως. > > / > / ἐνεδυναμώθησαν s+ Ισχύροι. Ty AN ~ > 4 ἐνδυναμοῦσθε ...ἰσχῦος. ἰσχύω ... ἐνδυναμοῦντί με... Χριστῷ, / » > διὰ πίστεως .. ἔσθεσαν δύναμιν πυρός. / > Y , πίστεως .. δυνήσεσθε πεπυρωμένα / σδέσαι. ὑστερούμενοι. ὑστερεῖσθαι. τελειωθῶσι. f TETEAEIWILAI. ἐκαρτέρησε. προσκαρτερήσει. I 4. 190 APOSTOLICAL Heb. xii. 1. oc ἋΣ I. Tim. i. 10. II. Tim. iv. 8. Heb. xii. 1. ΠΕ τπ|- vi. 12. ΠῚ ΠῚ τ 1. 2. I. Thess. iv. 17. Heb. κι. 959, LL. Dim. ἵν. 17. Heb. xi. 33. LL ΤΊμι. ἵν. 7. Heb. xi. 33. II. Tim. iv. 18. Heb. xiii. 20. Rom. iv. 24. Heb. xi. 33. cowie 4: Rom. v. 17. al Heb. xi. 35. Rom. v. 17. Heb. xii. 4. Ephes. vi. 12. Heb. xii. 4. Kphes. vi. 13. Heb. xi.:33. Ephes. vi.13. 14. Heb. x. 32. Philipp. iv. 3. 1. Pars. 11. ὅ. AUTHORITY OF [ SECT. Ill. / * προκείμενον. ͵ περικείμενον. / ἀντίκειται. ἀπόκειται. ἡμῖν νέφος μαρτύρων. πολλῶν μαρτύρων. πολλῶν μαρτύρων. « La \ > " > / NMES 2» σὺν AUTOS .. EY νεφελαις. ἔφραξαν" στόματα λεόντων. ἐῤῥύσθην ἐκ στόματος λέοντο βρυσύη ig eae Ge / ͵ διὰ πίστεως κατηγωνίσαντο. / HY OVC MAL... THY πίστιν. βασιλείας. εἰς τὴν βασιλείαν. ef) Ν > ~ ‘\ re -“ Ε] ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν Καὶ ἡμῶν 1. Ν 2 / 2 ἈΝ 7 © ~ > τὸν ἐγείραντα “I, τὸν Κα, ἡμῶν ex νεκρῶν. / Ὁ » βασιλείας ... δικαιοσύνην. ~ ~ ~ > / τῆς δωρεᾶς τῆς ἐπουρανίου. ~ ~ ~ 4 τῆς δωρεᾶς τῆς δικαιοσύνης. βασιλεύσουσι. ἔλαθον. Aapbavovres. μέχρις αἵματος. πρὸς αἷμα. ἀντικατέστητε. ἀντιστῆναι. εἰργάσαντο δικαιοσύνην. κατεργασάμενοι .... δικαιοσύνης. ἄθλησιν. συνήθλησαν. ἐὰν ἀθλῇ. SECT. III. | Heb: x1. 36. 37. LE, ‘Timers: 9, Heb. xi. Il. Tim. 9: il. 10. Heb. xi. 11. Be be BY Il. Tim. Heb. xiii. 5. Philipp. iv. 11. Pauline words. ayw v. ? Qf AMEXOEN OM AS. > Δ ἀπολύτρωσις. βεθηλος. ἐκτρέπομαι. ἔλεγχος. ἐγδείκνυμι. THE EPISTLE TO THE HEBREWS. y21 54 ~ * ἔτι δεσμῶν ... κακουχούμενοι. \ z 44 ΕΞ σὺ οὖν κακοπάθησον. κακοπαθῶν μέχρι δεσμῶν. ἐπέτυχον ἐπαγγελιῶν. ¢ / γι ἵνα σωτηρίας τύχωσι. Ν Ν 5 ΄΄ πιστον τὸν ἐπαγγειλάμενον. © / πιστὸς ὁ ἐπαγγειλάμενος. Ν / TIOTOS μένει. κατ᾽ ἐπαγγελίαν ζωῆς τῆς ἐν X. 1. > ΄ ~ ~ ἀρκούμενοι τοις πᾶρουσιν. > “ te ἐν οἷς εἰμι αὐτάρκης. Heb.) xi 13) Philipps. τ ΤΠ. Τ τ ive 7. Heb: Ἐπ 9: ΠΕ]: τ 9 Hebe xi 5. Philippe 1.) 92. Heby νὰ 7: Philippe ss, 05: 30. ill. 6. Heb: ἀπὸ 98. Rom: vin 19: Philipp. iii. 20. Heb. ix. 15. 36. Rom. iii. 24. vill. 23: Ephes. i. 7. 19. iv. 30. Heb. xii. 16. I. Tim. i. 9. iv. 7. Wis 20. eM) i. 1G: Heb. xii. 13. 1. Tim. i. 6. v. 15. vi. 20. II. Tim. iv. 4. Heb. χι 1: U'Tim. ii. 16: Heb: vii 10. 11. i Dd Rom. ii. 15. Penh 17: Ephes. ii. 7. ΠΕ τ 10. 1]. Tim. iv. 14: Heb. 1m, 9. Rom: 98, {ΠῚ Bim. π 1. Vill. 122 APOSTOLICAL AUTHORITY OF [ SECT. Ill. εὐαρεστος. ἱλαστήριον. λειτουργέω. λειτουργία. λειτουργός. / μεσίτης. νεκρόω. οἰκτιρμός. > ςς ,ὔ ὀνειδισμός. pa. ὀρέγομαι. παιδεία. ἊΝ 4 παιδευτής. παιδεύω. ᾽ὔὕ παράθασις. / πικρία. προσφορά. Heb. xi. 5: ΣΙ WG: 91]: Rom. * xii: σιν. 18: Ephes. v. 10. Philipp. iv. 18. Heb. ix. 5. Rom. 111. 26. Heb. x. 11. Rom. xv. 27. Heb. viii. 6. ix. 21. Philipp. i. 17. 30. Heb. i. 7. vill. ὃ. Rom. xiii. 6. xv. 16. Heb. xu. 24. 1. Tim. 225. Heb. xi. 12. Rom. iv. 19. Hebe ix. ΘΙ Rom. ΣΙ. Philipp. ii. 1. Heb. xi 96. Rom. i xy. eo: i; Vm: 40.7; Heb: xi. 16. 1. Tim. nue vi. 10. Heb. xii. 5. Ephes. vi. 4. ΠΤ πῆ. τι 16 Heb. xii. 9. Rom. 11. 90. Heb. xu. Ὁ. ΤῊ 4. Pia: 20: 1 Tim. un. 25. Heb. τῷ 2: Gx. ἢ. ΟΠ. an 23: iv. 45.3. 14; GH Tim. nu. 14: Heb: xi. 25: δ: a0. 1 Ephes. iv. 31. Heb. x. 5. 18. (Rom: aw. τ: ὩΣ Ephes. v. συγκακουχέομαι. ἡ Heb. xi. 25. συγκακοπαθέω. ὑπεράνω. φιλοξενία. φράττω. (IL. Tim. i. 8. Heb. ix. 5. Ephes. 1. 21. iv. 10. Heb. xiii. 2. Rom. xu. 13. Heb. xi. 33. Rom. 1. 19. SECT. ππ|] THE EPISTLE TO THE HEBREWS. 20. ἐνίστημι.Ἴ occ. once in Ixx. oce. six times in Apocr. occ. six times in undisp. epist. Rom. viii. 38. ΤΙ Cars 1.22: ΠΝ ΤΎΠΟΣ Gal. i. 4. IL. Thess. 11. 2. 11 Vime 1π.}- oce. once in Heb. Heb: 1x. 9. ἐνεστῶτα. ἐνεστῶτα. ἐνεστῶσαν. γεστῶτος. “ VETTYXEV. Further verbal agreements. Ordinary N. T. words. ebox. 12. Rom. vii. 34. Heb. ix. 6. Rom. ix. 4. Heb. tx. 15. Rom. ix. 4. Heb. ix. 15. Rom. ix. 4. Heb. ix. 11. Rom. viii. 39. Heb. ix. 11. Rom. viii. 98. L. Cor. we22: Heb. x. 19. 20. . i 10. Le Corstva 17: ᾿ Ἂν ἐν δεξιᾷ τοῦ Θεοῦ. ἐν δεξιᾷ τοῦ Θεοῦ, τὰς λατρείας. ἣ λατρεία. τῇ διαθήκῃ. αἱ διαθῆκαι. Ν 2 / THY ἐπαγγελίαν. aon / ab ETAYYVEALAI. ͵ κτίσεως. κτίσις. μελλόντων. μέλλοντα. μέλλοντα. Ἰησοῦ .. ἥμιν odor. A aN Ἃ τας ὁδοὺς μου. ‘ “Ὁ 4 \ 2 oa ~ τὰς ὁδούς μου τὰς ἐν Χριστῷ. 19 4 APOSTOLICAL AUTHORITY OF [ SECT. 111. Heb. x. 32. ΠΥ. iv. 17. II. Tim. ii. 14. Heb. x. 33. I. Cor. iv. 9. Heb. x. 28. ΠΟΥ͂; 1, 19. Gal. ii. 21. wie lt al 29, I. Tim. v. 12. Heb. vii. 12. Gal. i. 6. Heb. ix. 9. eh. Daa: ΠῚ Ws Heb. x. 26. Shim: ti. 25; Heb. x. 30. II. Thess. 1. 6.8. Pauline words. αἷρέο μαι. ἀνάμνησις. > φςι 7 ἀνταποδιδώμει. 3 Q/ ATEXGEY OM > 7 ἃπολυτρώσις. διάφορος. δουλεία. ,ὔ ἐκτρεπομιαι. é / νδείκνυμιι. ἀναμιμνήσκεσθε. ἀναμινήσει. G / ὑπομίμνησκε. = 4 * ϑεατριζόμενοι. ϑέατρον᾽ ἐγενήθημεν. > / ἀθετήσας. 2 / ἀθετήσω. ἀθετῶ. ἀθετεῖ. ἠθέτησαν. μετατιθεμένης. μετατίθεσθε. Ν ? if ΕΞ καιρὸν EVEOTYXOT A. > / * / EVOTYTOVTAL™ κα!ροι- \ > / ~ > / THY ἐπίγνωσιν τῆς ἀληθείας. > > / > hei εἰς ἐπίγνώσιν ἀληνείας. > aban, ’ , εἰς ἐπιγνώσιν ἀληθείας. > of > ‘\ > Ψ * οἱ ἐκδίκησις ἐγὼ ἀνταποδώσω. > \ ἐμοὶ Cd Ye « * ΕΣ ! Θεῷ avramodotvai™ ... ἐκδίκησιν. Heb. xi. 25. II. Thess. i. 13. Heb, x: 3: A/ Cor cat B45 25. Heb. x. 30. LI. Thess. 1. 6. Heb. ix. 28. Rom. viii. 19. 2 1. Gor. 1, 7. aaal, ¥.5: Heb. ix. 15. χι. 90. Rom. ii. viii. 23. I. Cor. 1. 30. Heb. ix. 10. Rom. xii. 6. Heb. ii. 15. Rom. vin. 15. 21. Gal. iv. 24. v. 1. Heb. xii. 13. II. Tim. iv. 4. Heb. vi..10. 11. Room ax: 17.22. Li Pima. ae Or bo - SECT. Il. | THE EPISTLE TO THE HEBREWS. 125 ΕΣ / ἐνδυναμόω. ἐντυγχάνω. ἐπισυναγωγή. ἐφάπαξ. « / ἰλαστηριον. , μεσιτῆης. μετέχω. νεκρύω. ὀλοθρεύω. ὀλοθρευτής. παράβασις. ͵ πόμα. σκληρύνω. στοιχεῖον. © / ὑποστελλω. Heb. xi. 34) Rom. iv. 20: 1 ΤΠ ΠΡ 1151: 1ν..17. Heb. vii. 25. Rom. viii. 27. 34. Heb. x. 25. 11. Thess. ii. 1. Heb. vii. 27. Rom. vi. 10. I. Cor. Vs Ὁ: Heb. ix. 5. Rom. 11. 25. Hebe γπ|- Σ᾽ ix.) [5. ΧΙ. 24, Gal. i. 19. 20. Hebs.i. 14. ve. lovin Iss Com 1χ 10. 1 We ὉΠ 30: Heb. xi. 12. Rom. iv. 19. Heb. xi. 28. I. Cor. x. 10. Heb. 1625) ix. 15: Rom: at ἵν. 15: ve ΤῈ. Gali 19: Heb: 1x3 10 Corix. 4. Heb. 111. 8. iv. 7. Rom. ix. 18. Heb. v. 12. Gal. iv. 3. 9. ἘΠΕ: τι 98: Gals ne 12: 21. ἐπίθεσις. occ. twice in lxx. (sense different.) oce. three times in Apocr. (sense different.) oce. once in Acts. occ. twice in undisp. epist. lee ima ἵν᾿ 13. II. Tim. i. 6. oce. once in Heb. Heb. vi. 2. ἐπιθέσεως τῶν χειρῶν. ἐπιθέσεως τῶν χειρῶν. > / / ~ ἐπιθέσεως ἽΠΒ χειρῶν. Further verbal agreements. Ordinary N. 'T. words. Heb. vi 12213: ἄν. fwd DAS νι 1 ΤΠ Tims ive G: τροφῆς... λόγου. τροφὴ ... λόγον. ἐντρεφόμενο: τοῖς λόγοις. 1. 0 APOSTOLICAL AUTHORITY OF Heb. vi. 1. I. Tim. iv. 6. Tie Pam: i. 13. Heb. v. 12. 14. vi. ὃ. I. Tim. iii. 6. 11. ΤΊμ. 1. 14. Heb. v. 14. 1. Tim siv. 7. Heb. vi. 5. ΤΕ Tim. ἵν. 8: Heb. v. 12. Beans αν. iW. Tim. τι: 19. Heb. vi. 1. II. Tim. 11. 19. Heb. vi. 1. 5. I. Tim. vi. 19. Heb. vi. 4. ΠΤ τη: 1 14. Heb. vi. 6. Π| Tim. i. 25. Heb. vi. 8. ΤΠ Tim. 11. 35: Heb. vi. 10. II. Tim. ii. 15. Heb. vi. 10. aime. 6: Heb. vi. 7. 11 Tim. 11. 6. Χριστοῦ λόγον. ... πίστεως. Χριστοῦ .. λόγοις πίστεως. / / ~ λόγων ... πίστει wee Χριστώ. διδάσκαλοι .... καλοῦ. καλὸν Θεοῦ ῥῆμα. καλῆς διδασκαλίας. καλὴν παρακαταθήκην. / γεγυμνασμένα" ΄ γύμναζε. γυμνασία. μέλλοντος αἰῶνος. ~ 7 ζωῆς .. μελλούσης. στερεᾶς. στερεά. στερεός. / ϑεμέλιον .. ἐπὶ Θεόν. / ~ ~ ϑεμέλιος τοῦ Θεοῦ. ϑεμέλιον.. .. / ϑεμέλιον καλὸν εἰς TO μέλλον. 7 Πνεύματος ἁγίου. Πνεύματος ἁγίου. ΕῚ / εἰς μετάνοιαν. / “A 3 μετάνοϊαν εἰς. / ἀδόκιμος.ἢ δόκιμον. ὁ Θεὸς .. τοῦ ἔργου. ~ ~ ΕΣ 7 τῷ Θεῷ, ἐργάτην. τοῦ κόπου. τὸν κοπιῶντα. “ / γεωργεῖται; μεταλαμβάνει. γεωργὸν . ες μεταλαμβάνειν. [ SECT. III. καλὸν . . μέλλοντος. SECT. 1.7 THE EPISTLE TO THE HEBREWS. 12 ~ ~ Pauline words. ἀδόκιμος. Heb. vi. 8. II. Tim. iii. 8. Bz6nros. Heb. xii. 16. I. Tim. i. 9. iv. 7. vi. 20. II. Tim. i. 16. γενεαλογέομα. Heb. vil. 6. 1. Tim. i. 4. ἐκτρέπομαι. Hebe τι 19: 1 Lim. 1. 6.-v. 15. vi. 20. II. Tim. iv. 4. ἐνδείκνυμι. Heb. vi. 10. 11. I. Tim. i. 16. II. Tim. iv. 14. ἐνδυναμόω. Heb. στ 19: 1. Time lyin ἐντυγχάνω. Heb. vii. 25. (Rom. νι]. 27. 34. ΧΙ. 2.) ἔντευξις. 1 ΠῚ 11. iv. μεσίτης. Heb. vill. 6. 1x. 15. xu. 24. I. Tim. ii. 5. ὁμολογία. Heb 11. 1. τν. 14. x, 23. 1. Tim: Wis LQ 1s: ὀνειδισμς. Heb. xv 99. To Timea. 7 ὀρέγομαι. Heb. xi. 6. I. Tim. i. 1. vi. 10. συγκακουχέομαι. Heb. xi. 25. xi. 37. ΧΙ]. 3. συγκακοπαθέω. [Π. Tim. 1. 8. 11. 9. 9. iv. 5. 22. ἐπισυναγωγή-.} occ. once in Apocr. oce. once in undisp. epist. Il. Thess. ii. 1. ἐπισυναγωγῆς ἐπ᾽ αὐτόν. occ. once in Heb. Heb. x. 25. ἐπισυναγωγὴν ἑαυτῶν. Further verbal agreements. Ordinary N. 'T. words. Heh. x. 22. ἐγγίζουσαν τὴν ἡμέραν. II. Thess. 11. 2. ἐνέστηκεν" ἣ ἡμέρα. Heb. 227% ἐκδοχὴ κρίσεως. II. Thess. i.5. ἔνδειγμα κρίσεως. 128 APOSTOLICAL AUTHORITY OF [ SECT. Iii. Heb. x. 27. Il. Thess. i. 8. Heb: x. 27. Τ. Dhess. ii. 15. Col. ii. 14. Heb. x. 30. II. Thess. i. 8. i. 9. Heb. x. 32. Il. Thess. 1. 4. 5. Heb. x. 33. II. Thess. i. Heb. x. 37. 11. Thess. i. 10. Heb. x. 39. I]. Thess. 1. 11. Heb.x: 15. II. Thess. 1. 10. Heb. x. 22. Ti wWhess, 1: Heb. x. 24. II. Thess. i. Heb. x. 24. II. Thess. i. 1]. Heb. x. 29. ΠῚ Thess: a. 11- Heb. x. 39. ᾿Ξ ὦ Ge πυρὸς ζῆλος. πυρὶ φλογύς. ὑπεναντίους.ἦ ἐναντίων. ε fe UTEVAVT LOY. μοὶ ἐκδίκησις, λέγει Κύριος. / my me κδίκησιν τοῦ Κυρίου, δίκην .. ἀπὸ τοῦ Κυρίου. ὑπεμείνατε παθημάτων. ἢ ὑπομονῆς ... πάσχετε. καὶ ϑλίψεσι. καὶ ϑλίψεσιν. ὁ ἐρχόμενος ἥξει. ὅταν ἔλθῃ. ἂν > ~~ οὐκ εὐδοκεῖ. καὶ εὐδοκίαν. μαρτυρεῖ ἡμιν. μαρτύριον ἡμῶν. πληροφορίᾳ ἢ πίστεως. ͵ “A πίστις ... πλεονάζει. ἀλλήλους .. εἰς .. ἀγάπης. ἀγάπη εἰς ἀλλήλους. ~ yy καλὼν epywy. ἔργον πίστεως. ἀξιωθήσεται.. τοῦ Θεοῦ. ἀξιώσῃ ... ὁ Θεός. , 4 > t % Ge πίστεως, εἰς περιποίησιν ψυχῆς. Il. Thess. ii.13.14. πίστει... εἰς περιποίησιν δόξης. Heb. xii. 27. II. Thess. 11. 2. Ν Ν ΄ τὰ μὴ σαλευόμενα. τὸ μὴ σαλευθῆναι. SECT. III. | THE EPISTLE TO THE HEBREWS. 129 Heb. xi. 11. πίστει... . δύναμιν. II. Thess. 1.11]. ἔργον πίστεως ἐν δυνάμει. Heb. xi. 4. πίστει... ἐμαρτυρήθη. II. Thess. 1. 10. ἐπιστεύθη τὸ μαρτύριον. Pauline words. ἁγιασμός. Heb. xii. 14. II. Thess. 11. 13. ἀνταποδίδωμιι. Heb. x. 80. (I. Thess. iii. 9.) II. Thess. i. 6. ἐκδίκησις. Heb. x. 30. II. Thess. i. 8. ἐνίστημι. Heb. ix. 9. II. Thess. 11. 2. περιποίησις. Heb. x. 39. 11. Thess. ii. 14. 23. εὐάρεστος. occ. twice in Apocr. oce. eight times in undisp. epist. Rom. xu. 1. εὐάρεστον TH Θεῷ. Seen ens Ds εὐάρεστον. πὸ Sivas: εὐάρεστος τῷ Θεῶ. II. Cor..v. 9. εὐάρεστοι αὐτῷ. Ephes. v. 10. εὐάρεστον TH Κυρίῳ. hil, 1ν. 18. εὐάρεστον τῷ Θεῷ. Col. iii. 20. εὐάρεστον τῷ Κυρίῳ. Tit. i. 9. εὐαρέστους. εὐάρεστος. εὐαρεστέω. occ. eleven times in ἰχχ. / εὐαρέστως. occ. five times in Heb. Heb. xiii. 21. εὐάρεστον ἐνώπιον αὑτοῦ. wee cee 16. © evaperreiras 6 Ocds. ΧΙ ὩΣ εὐηρεστηκέναι τῷ Θεῷ. Ὁ εὐαρεστῆσαι .. TH Od, KUAQS: εὐαρέστως τῷ Θεῷ. K 130 APOSTOLICAL AUTHORITY OF [SECT. III- Further verbal agreements. Ordinary N. T. words. Heb. xi. 4. py Saree Es Brawl Os Rom. xii. 1. Philipp. iv. 18. Heb. xii. 28. Rom. xii. 1. Heb. xii. 28. Rom. xii. 3. ΠΝ τ 1: Heb. xii. 25. Rom. xi. 26. shite ay 14. Heb. xii. 14. Rom. xii. 18. xiv. 19. Heb. xii. 16. Rom. xiv. 17. Heb. xii. 15. Rom. xi. 16. Ephes. i. 18. Col. 11. 9. Heb. xii. 11. Rom. xiv. 17. Ephes. v. 9. Philipp. iv. 17. Heb. xii. 28. Rom. xiv. 17. Suciav ΓΑξελ. Suciay αἰνέσεως. ϑυσίαις εὐαρεστεῖται ὁ Osos. ϑυσίαν... εὐάρεστον τῷ Θεῷ. ϑυσίαν .. εὐάρεστον τῷ Θεῴ. Ψ > / ~ Ἂν λατρεύωμεν εὐαρέστως τῷ Θεῳ. ΘΝ - ~ Ὗ / c ~ εὐάρεστον TH Θεῷ THY λατρείαν ὑμῶν. ἔχωμεν χάριν. διὰ τῆς χάριτος. χάρις ἣ σωτήριος. ἀποστρεφόμενοι. ἀποστρέψει. > / AMOTT PEDOMEVWY. Ae 7 A ΄ εἰρηνὴν διώκετε μετὰ πάντων. es 4 μετὰ πάντων εἰρηνεύοντες. εἰρήνης διώκωμιεν εἰς ἀλλήλους. βρώσεως. βρῶσις. μή τις ῥίζα. εἰ ἡ ῥίζα. ἐῤῥιζωμένοι. ἐῤῥιζωμένοι. χαρᾶς .. καρπὸν εἰρηνικὸν .. δικαιο- σύνης. δικαιοσύνη, εἰρήνη, καὶ χαρά. καρπὸς .. ἐν δικαιοσύνῃ. Ν i - ~ κοιρπὸν .. εἰς λόγον ὑμῶν. ΝΙΝ ay ~ ~ διὸ βασιλείαν... TH Θεῴ. ἣ βασιλεία τοῦ Θεοῦ. SECT. IIT. | Ephes. v. 5. Col. iv. 11. Heb. xii. 4. Rom. xiii. 2. cee Heb. xii. 9. Rom. xiii. 1. Ephes. v. 22. Philipp. iii. 21. Col. iii. 18. Tit. 11. 9. Heb. xiii. 1. Rom. xii. 10. Heb. x. 36. Dieta 000A Ie Rom. xii. 2. Ephes. v. 17. Heb. x. 36. Arey ΧΙ 9, II. Cor. v. 10. Heb. x. 37. Rom. xi. 26. Heb. x. 39. Rom. xiv. 15. i 22) II. Cor. iv. 9. Philipp. iii. 19. Heb. x. 36. II. Cor. v. 10. Ephes. vi. 8. Col. iii. 23. 25. THE EPISTLE TO THE HEBREWS. 131 ἐν TH βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. ? / ~ “-“ εἰς τὴν βασιλείαν τοῦ Θεοῦ. > fi AVTIXATEOTHTE. > / ἀνθέστηκεν. » i; ἀνθεστηκότες. ὑποταγησόμεθα. ὑποτασσέσθω. ὑποτάσσεσθε. ὑποτᾶξαι. ὑποτάσσεσθε. « / ὑποτάσσεσθαι. ἡ φιλαδελφία. τῇ φιλαδελφία. τὸ ϑέλημα τοῦ Θεοῦ. τὸ ϑέλημα αὐτοῦ. τὸ ϑέλημα τοῦ Θεοῦ. τὸ ϑέλημα τοῦ Κυρίου. 9 / ἵνα κομίσησθε. οὐκ ἐκομίσαντο. “ / va κομισῆται. CL se / v4 ὁ ἐρχόμενος ἥξει. ing ice “ἃ / ἥξει ὁ ῥυόμενος. 3 > 2 ΄ οὐκ... εἰς ἀπωλειᾶν. / μὴ woe ἀπόλλυε. > > / εἰς ATWAEIAY. / οὐκ ἀπολλύμενοι. = fi / ὧν TO τέλος ἀπώλεια. ἵνα... ποιήσαντες, κομίσησθε. ἵνα κομίσηται ... πρὸς ἃ ἔπραξεν. ὅ τι ποιήσῃ... τοῦτο κομιεῖται. ὅ τι ἐὰν ποιῆτε .., κομιεῖται. me APOSTOLICAL AUTHORITY OF Heb. xi. 1. Fie Heb: χι. 1. ΠΡ ΟΡ. 7. Heb. xi. 9. WL: Corv. ἡ. 4, 4b Heb. xi. 36. II. Cor. vi. 5. Heb. x. 32. 33. Rom. xii. 12. II. Cor. vi. 4. ὉΠ νος 9. Philipp. iv. 3. Pauline words. 2 / ἀνακαινίζω. > , ἀνακαινόω. / ἀνακαινωώσις. ἀνταποδίδωμι. ἀνωφελής. ἀπειθεία. > / ἀπεχδέχομαι. βεδαιόω. [ SECT. Til. οὐ βλεπομένων. τὰ βλεπόμενα. τῶν μηδέπω βλεπομένων. τὰ βλεπόμενα. τὰ μὴ βλεπόμενα. τὰ βλεπόμενα. τὰ μὴ βλεπόμενα. πίστις ἔλεγχος οὐ βλεπομένων. ᾿, διὰ πίστεως ... οὐ διὰ εἴδους. ©. f ἐν σκηναῖς κατοικῆσας. / ~ / οἰκία τοῦ σκήνους. sf > ~ / ὄντες ἐν τῷ σκῆνει. ! A ~ μαστιγῶν .. καὶ φυλακῆς. ἐν πληγαῖς, ἐν φυλακαῖς. πολλὴν ἄθλησιν ὑπεμείνατε. .. ὀνειδισμοῖς καὶ ϑλίψεσι ϑεατριζόμενοι. τῇ ϑλίψει ὑπομένοντες. ἐν ὑπομονῇ πολλῇ, ἐν ϑλίψεσιν. ϑέατρον ἐγενήθημεν. συνήθλησάν μοι. Heb. vi. 6. ix. 18. x. 90. 1: Wor: av. Ὁ: Col: an. 10. Rom. xi. 2. it. 10. 5. Heb... x. 90... Rom: ᾿ π᾿ 3)». xi. 109: Heb. vii. 18. Tit. iii. 9. Heb. iv. 6.11. Rom. xi. 80. 32. Ephes. v. 6. Col. iii. 6. Heb. ix. 28. Rom. viii. 19. 23. 25. Philipp... 20. Heb: Ram, 779: ΤΙ (Cor. 4. 21° tom. xv. - 8. Gol. 11:7. SECT. II. | THE EPISTLE TO THE HEBREWS. 199 βεδαίωσις. Heb. vi. 16. Philipp. 1. 7. διάκρισις. Heb. v. 14. Rom. xiv. I. ἐνδείκγυμι. Heb. vi. 10.11. Rom. ix. 17. 22. II. Cor. viii. 24. Ephes. 1]. Gs, bite υὉ 10). 1π:Ὁ: ἐνδυναμοω. Heb. xi. 34. Rom. iv. 20. Ephes. vi. 10. Philipp. iv. 19. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 27. 34. ἘΠῚ De ϑίγω. Heb. xi. 28. xii. 20. Col. 11. 21. κοσμικός. Heb: ᾿ 1 19 λειτουργέω. Heb. x LIN 1 Rom. xv. 272 λειτουργία. Heb. νον Ga x22), 11’ Cor: ix. 12. Philipp. ii. 17. 30. λειτουργός. Heb. i. 7. viii. 2. Rom. xiii. 6. xv. 16. Philipp. 11. 25. οἰκτιρμός. Ineb. e282) Rom. xi. © Es Οον. 1. 9. Philipps 11. 1. ὀνειδισμός. Hebi x, 99. τὶν 265 Siti 19: Rom. xv. 3. moo Popa. Heb. x. 5. 8. 10.14.18. Rom. xv. 16. Ephes. v. 2. στοιχεῖον. Heb. v.12. Col. 11. 8. 20. συνείδησις. Hebi xi Sa, Πποπ | ix V. Ef. Cor, ἐν: EI: φιλοξενία. Heb. xi. 24 Ronay xii. 19: 24. ϑαῤῥέω. occ. twelve times in Ixx. oce. three times in Apocr. occ. five times in undisp. epist. 11. Cor: ν. 6. ϑαῤῥοῦντες οὖν. A ὦ ἢ 8. ϑαῤῥοῦμεν δέ. . Vi. 16. ϑαῤῥῶ ἐν ὑμῖν. ok one > ἢ Japow εἰς ὑμᾶς. πα ane Ω ναῤῥῆσαι τῇ. » K oO 134 APOSTOLICAL AUTHORITY OF [ SECT. 111. oce. once in Heb. Heb. xiii. 6. Sappovyras ἡμᾶς. Further verbal agreements. Ordinary N. T. words. Heb. xiii. 7.9. τὴν πίστιν... ... οἱ περιπατήσαντες. Il. Cor. v. 7. διὰ πίστεως γὰρ περιπατοῦμεν. Ἔχ τὸ σάρκα περιπατοῦντας. Heb. xiii. 10. τῇ σκηνῇ. IT..Gor,. v. 1; τοῦ σκήνους. Goethe iste 4. τῷ σκήνει. Heb. xi. 9. ἐν σκηναῖς κατοικήσας. ΠΟΥ vl. οἰκία τοῦ σκήνους. Heb. xii. 21. φοδερὸν ἦν. «Me 10}, φοδερὸν ... Θεοῦ. II. Cor. v. 11. φόθον τοῦ Kupiod. . ν1..11. κατὰ Θεὸν... φόθον. Heb. xii. 21. ἔκφοθος καὶ... ἔντρομος. II. Cor. vii. 15. μετὰ φόβου καὶ τρόμου. x. 9. ἐκχφοξεῖν" ὑμᾶς. Heb. xiii. ὅ.. οὐ μή σε ἐγκαταλίπω. IT. Cor. iv. 9. οὐκ ἐγκαταλειπόμενοι. Heb. xiii. 6. Κύριος ἐμοὶ βοηθός. ΠΡ Cor. τ: Ὁ: ἐβδοηθησά σοι. Heb. iv. 16. εὔκαιρον βοήθειαν. ΠῚ. ‘Cor. vi. Ὁ: καιρῷ δεκτῷ .. ἐδοήθησά σοι. Heb. xiii, 11. περὶ ἁμαρτίας. eu ἂν: 10. χωρὶς ἁμαρτίας. II. Cor. ν. 2]. τὸν μὴ γνόντα ἁμαρτίαν. ὑπὲρ ἡμῶν ἁμαρτίαν. Heb. xii. 14. μένουσαν πόλιν. II. Cor. iii. 11. τὸ μενον. Heb. xii. 13. τὸν ὀνειδισμὸν" αὐτοῦ φέροντες. II. Cor. iv. 10. τὴν νέκρωσιν τοῦ Κ. Ἴ. περιφέροντες. SECT. III. | Heb. xii. 11. 71. Cor. iv. 10. Heb. xii. 16. δ Se eae II. Cor. νι. 10. Me Heb. xiii. 16. II. Cor. viii. 4. Heb. xi. 17. 71 Cor. vi. 5. Heb. xiii. 22. ΠῚ Cor xi. 1. Heb. xiii. 22. pie Cor. x. LY. Heb. xiii. 20. Il. Cor. xiii. 11. Heb. xiii. 21. Il. Cor. xi. 11. Heb. xiii. 24. II. Cor. xii. 12. Heb. xiii. 24. Il. Cor. xii. 12. Heb. xiii. 25. IL. Cor. xiii. 18. Pauline words. γον 4 ALOOKIL0S y_/ ενδεικνυμι. καθάπερ. THE EPISTLE TO THE HEBREWS. 135 / τὰ σώματα.- » ~ / ev TW TWILAT be -“ Ν ? oh τῆς δὲ εὐποιΐας. τὸ ποιῆσαι. τὸ ποιῆσαι- / καὶ KOWWVIAKS. , τὴν κοινωνίαν. ἀγρυπνοῦσιν. ἐν ἀγρυπνίαις. ἀνέχεσθε τοῦ λόγου. > / / ἀνείχεσϑε μου. Che Z / ἀνέχεσϑέ μου. ~ / » τοῦ λόγου «-- ἐπέστειλα. - / - τῷ λόγῳ δι᾿ ἐπιστολῶν. ὁ δὲ Θεὸς τῆς εἰρήνης. ὁ Θεὸς τῆς εἰρήνης. ! € ~ καταρτισαι UM ASe καταρτίζεσθε. > / / \ ε Ι ἀσπάσασθε παντὰᾶς TOUS αγιοὺυς- ἀσπάσασθε ἀλλήλους ἐν ἁγίῳ. > te « -“ ἀσπάζονται ὑμᾶς. κ- A. 2 / e ~ ΕΟ ΄ ἀσπάζονται υμᾶς οι αγ οι πᾶαντες. ε 4 « - hh χάρις μετὰ πάντων ὑμῶν. « / « ~ ἥ χάρις «+s μετὰ πάντων ὑμῶν. Heb. vi. 8. IL. Cor. xiii. 5. 6. Heb. vi. 10. 11. II. Cor. viii. 24. Heb. iv. 2.v. 4. II. Cor. i. 14. iii. 13. 18. viii. 11. kK 4 180 APOSTOLICAL AUTHORITY ΟΕ [SECT. Ill. καταργέω. Heb. τ|. 14. ΠῚ Wore. Fed 13. 14. καύχημα. Heb. in. 6. WE aor 11: Ve ΤΠ. 1X os οἰκτιρμός. Heb. x. 28. 11ς Cor. 1. 9: ὁμολογία. Heb: x. 23. Ti Gora 19 TAPLKON. Heb. n. 2. IL Corie: ὑπόστασις. Heb. a. 8. ΠΝ eae Sa Ll: Cor. ix. Ae Ws: 25. Siyw.] oce. once in Ixx. Exod. xix. 12. τὸ ρος... ϑίγειν. ε € / ~ Ww ὁ ἁψάμενος τοῦ dpous. 066. once in undisp. epist. Col. 11. 21. μὴ ἅψῃ... μηδὲ ϑίγης. oce. twice in Hebrews. Heb. xi. 28. ἵνα μὴ ὁ ὀλοθρεύων"... Siryy. sexe 20. Siyn τοῦ apous. Further verbal agreements. Ordinary N. T. words. Heb. x. 1. σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελ- λόντων. Colin. 17. ἅ ἐστι σκιὰ τῶν μελλόντων. Heb. x. 5. σῶμα δὲ κατηρτίσω μοι. Col. i. 17. τὸ δὲ σῶμα τοῦ Χριστοῦ. Heb. xu. 16. ἀντὶ βρώσεως. αὐ ὅπ ἢ οὐ βρώμασιν. Col. ii. 16. μὴ ee. ἐν βρώσει, ἢ ἐν πόσει Heb. xu. 2: ἐν δεξιᾷ τε... τοῦ Θεοῦ ἐκάθισεν. Col. i. 1. ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. Pauline words. See under ὑπενάντιος. SECT. π|.] THE EPISTLE TO THE HEBREWS. 137 26. ἱλαστήριον. oce. thirty times in Ixx. occ. once in undisp. epist. Rom. 111. 25. ἱλαστήριον. oce. once in Heb. Heb. ix. 5. τὸ ἱλαστήριον. Further verbal agreements. Ordinary N. T. words. Heb. vii. 12. τῶν ἁμαρτιῶν αὐτῶν καί τῶν ἀνομιῶν αὐτῶν. οὐ μὴ μνησθῶ ἔτι. Rom. iv. 7. μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καί “Ἄ ΄ ec ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Pauline words. ἀπεκδέχομναι. Heb. ix. 28. Rom. viii. 19. ἐνδείκνυμι. Heb. vi. 10. 11. Rom. ii. 15. ἐνδυναμόω. Heb. xi. 34. Rom. iv. 20, ἐγίστημι. Heb. 1x. 9. Rom. viii. 38. ἐφάπαξ. Heb. ix. 12. Rom. vi. 10. παιδευτής. Heb. xii. 9. Rom. ii. 20. φράττω. Heb. xi. 33. Rom. iii. 19. 27. xabamep.] occ. once in lxx. occ. eleven times in undisp. epist. Rom. iv. 6. καθάπερ καί. S38 a) ll: 4S καθάπερ γάρ. I. Cor. xii. 1. καθάπερ γάρ. Τ Cor: τ ΤᾺΣ καθάπερ καί. εἶτ i, Boe καθάπερ. το ΒΝ καθάπερ ἀπό. 11 ΣΙ πρ I. Thess. ii. 11. καθάπερ. 111. 6. καθάπερ καὶ ἡμεῖς. i ἘΣ Ὁ. καθάπερ καὶ, 138 oce. twice in Heb. Heb. iv. 2. By. A APOSTOLICAL AUTHORITY OF / > be καθάπερ κάκεινοι.- ΄ , καθάπερ και. Further verbal agreements. Ordinary N. T. words. Heb. v. 4. Rom. iv. 6. IE Ger.an: 42: Heb. v. 4. 5. I. Cor. xii. 12. Heb. iv. 7. Rom. iv. 6. Heb. iv. 3. 5 ee ie τὴν. Ὁ: Rom. iv. 6. I. Thess. iv. 6. Heb. v. 3. 4. MCor. τ. AA. eb. iv: 9. I. Cor. xii. 8. 9. II. Cor. viii. 7. Heb. iv. 2. I. Thess. i. 13. Heb. iv. 12. I. Thess. ii. 15. καθάπερ καὶ ὁ ᾿Ααρών. καθάπερ καὶ Aabid. καθάπερ Μωσῆς. καθάπερ καὶ ὁ ᾿Ααρών. οὕτω καὶ ὁ Χριστός. καθάπερ γὰρ τὸ σῶμα... 4 \ ἃ σ / οὕτω καὶ ὁ Χριστός. σήμερον, ἐν Δαδὶδ λέγων. καθάπερ Δαβὶδ λέγει. Ἀ A καθὼς εἴρηκεν. \ ” καθὼς εἴρηται. καθὼς καὶ λέγει. καθάπερ καὶ λέγει. / καθὼς καὶ προείπαμεν. Ἀ \ 7 / καθὼς καὶ... καθάπερ καί. \ A 7 / καθὼς xual... καθάπερ καί. λόγος νον πίστει. λόγος... πίστις. / \ / πίστει καὶ λόγῳ. ὁ λόγος τῆς ἀκοῆς. λόγον ἀκοῆς. ὁ λόγος τοῦ Θεοῦ ἐνεργής." λόγον Θεοῦ ὃς καὶ ἐνεργεῖται. [ SECT. III. Heb. iv. 12. I. Thess. 11. 4. ὁ λόγος τοῦ Θεοῦ κριτικὸς..καρδίας. τῷ Θεῷ τῷ δοκιμάζοντι τὰς καρ- οὕ δίας. SHOU. MI. | Heb. iv. 14. 15. I. Thess. ii. 5. 7 ΤΠ Cor; ΚΕ ΤΉ: 1. Thess..v..2: Heb. iu. 19. sever Rom. xi. 8. II. Cor. iii. 14. il. 15. Heb. v. 8. Rom. v. 19. Pauline words. 397 ἀδόκιμος. ἀπείθεια. ἔνδικος. > , ἐνεργῆς- ἐφάπαξ. καταργέω. καύχημα. μετέχω. μέτοχος. 4 παράδασ Ις. THE EPISTLE TO THE HEBREWS. 139 > ~ ε - , [ησοῦν ... ἡμῶν .. πεπειρασμενον. > / G ~ ε ΄ὔ ἐπείρασεν ὑμᾶς ὁ πειράζων. τινὰ ὁρίζει ἡμέραν. περὶ ἄλλης ἡμέρας. ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ᾿Ιησοῦ. « t A K / ἥμερα 'λυριου. ἄχρις οὗ τὸ σήμερον. ἡμέραν, σήμερον. ἕως τῆς σήμερον ἡμέρας. ἄχρι γὰρ τῆς σήμερον. ἕως σήμερον. υἱὸς .. ὧν ἔπαθε, τὴν ὑπακοήν. ς - © ~ ~ ¢€ / διὰ τῆς ὑπακοῆς TOU ἑνός. Heb. vi. 8. Rom. i. 28. I. Cor. ix, 27. Ue Cor: xi... 5. ὁ: Heb. iv. 6. 11. Rom. xi. 30. 32. Heb. ii. 2. Rom. ii. 8. Heb. iv. 12. I. Cor. xii. 6. 10. XVI. 9. Heb. vii. 27. Rom. vi. 10. I. Cor. Xv. 6. Heb. ii. 14. Rom. If. Cor. passim. Heb. iii. 6. Rom. iv. 2. I.Cor. ν. 6. 1π 15 10.011 Cor. 1.14. Ὁ 19. 1χ Se ΕΙΣ τῷ 11. |5 Vil. 19: τον εν ΠΡ ον σ: 17, 21. 30. Heb. iii. 1. II. Cor. vi. 14. Heb. ii. 2. Rom. ii. 23. iv. 15. v. 14. Cor 140 APOSTOLICAL AUTHORITY OF [SECT. IH. Heb. ii. 2. Rom. v. 19. Heb. 1.9. i. 14-30 aor. τσ: 4. ΧΙ 17: παρακοῇή. © / ὑποστασις. 28. καύχημα.Ἴ occ. fifteen times in Ixx. oce. eight times in Apocr. occ. ten times iu undisput. epist. Rom. iv. 2. καύχημα. I. Cor. v. 6. καύχημα ὑμῶν. τυ τ. 1.5: καύχημά μου. ay 4 ar 16. καύχημα. II. Cor. 1. 14. καύχημα ὑμῶν. eae. καυχήματος ὑπὲρ ἡμῶν. ἘΝ Ἴκ7.9. καύχημα ἡμῶν. Gal. vi. 4. καύχημα ἕξει. Philipp. 1. 26. ὙΠ: 10: 4 ε -“ καύχημα ὑμῶν. ΄ , καύχημα ἐμοί. oee. once in Heb. Heb. iil. 6. καύχημα τῆς ἐλπίδος. Further verbal agreements. Ordinary N. 'T. words. Heb. iii. 6. “ον. 1x: 17. ΠΕ Cors ve. 1: Heb. iii. 9. ie or, x a. Heb. iii. 9. i, (Cor! x. 9. Heb. ii. 8. incor, x. 19. Ν 3 ~ pa: G td ἐπὶ TOV οἶκον αὐτοῦ" οὗ οἶκος. ἡμεῖς. / f οἰκονομίαν πεπιστευμαι. > Ν 2 rw wf. .. οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν. x. A. / © -“ οἱ πατέρες ὑμῶν. e / « ~ οἱ πατέρες ἡμῶν. 5 / / ἐπείρασάν με. ἊΝ Σ ͵΄ Ν \ μηδὲ ἐκπειράζωμεν τὸν Χριστὸν, / ~ 3 καθὼς καί τινες αὐτῶν ἐπεί- Caray. TOU πειρασμοῦ. Το) πειρασμώ,. SECT. Tit. | THE EPISTLE TO THE HEBREWS. Heb. iii. 8. 1.iGor: χα θὲ Heb. iii. 17. ΟΣ ot ~ St Heb. iv. 11. Το x) 123 Heb. iv. 1. I Comix 19. Heb. 11. 14. Ποῖ. π᾿. 11: ΠΕ Corsi. 15: Heb. iv. 1. Lie Corivs 1: Philipp. 11. 12. Heb. iv. 12. II. Cor. iv. 10. ΤΙ: “1 Philipp. 11. 19. Heb. iv. 12. Philipp. i. 16. Hebsii. 17. Philipp. ii. 7. Heb. i. 4. Philipp. 11. 9. Heb. 1. 6. Philipp. i. 10. 141 e , κατὰ τὴν ἡμέραν. 5) ~ ¢ , ἐν μιᾷ ἥμερᾳ. < εἶ ~ » » νι δ / ὧν τὰ KWAK ἔπεσεν EV TN ἐρήμῷ. / > ~ ΄, κατεστρώθησαν γὰρ ἐν τῇ ἐρήμῳ. » ~ bi ἔπεσον ἐν μιᾷ ἡμέρᾳ. μὴ - « - πέσῃ. A / Un TEN. μὴ δοκῇ τις. vA « ~ ὥστε ὁ δοκῶν. μέχρι τέλους. τὰ τέλη. « / ἕως τέλους. φοδηθῶμεν οὖν. εἰδότες οὖν τὸν φόθον τοῦ Κυριου. \ / \ / μετὰ Gobou καὶ τρόμου. ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ καὶ ἐνεργής. ἢ ἡ ζωὴ τοῦ ᾽᾿Ιησοῦ. νεργεῖται ἣ δὲ ζωὴ ἐν ἡμῖν. Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ἡμῖν, ζῶν ὁ λόγος. λόγον ζωῆς. ἀδελφοῖς ὁμοιωθῆναι. ἐν ὁμοιώματι ἀνθρώπων. τῶν ἀγγέλων, διαφορώτερον᾽ ὀνομια. ” Poe Ε: ” ὄνομα τὸ ὑπὲρ πᾶν ὀνομα. δ ia ~ / καὶ προσκυνησάτωσαν αὐτῶ πάντες "7 ~ ἄγγελοι Θεοῦ. o “ ΓΝ, “ -“- , va ἐν TH ὀνόματι ᾿Ιησοῦ πᾶν γόνυ ΄ 7 / A 0 / Kaw, ἐπουρανίων, καὶ ἐπιγείων; ἢ καὶ καταχθονίων. 149 APOSTOLICAL AUTHORITY OF [ SECT. Ill Heb. vii. 26. ὑψηλότερος τῶν οὐρανῶν. Philipp. i. 9. 10. ὑπερύψωσε. .. ἐπουρανίων. Pauline words. δουλεία. καθάπερ. λειτουργός. μετέχω. μέτοχος. ὁμολογία. παράδ ασις. παρακοή. περιδόλαιον. σκχληρύνω. στοιχεῖον. ὑπόστασις. Heb. 11. 15. Rom. viii. 15. 21: Gal. iv. 24. γ᾿ ᾿- Heb. iv. 2: v. 4. “Rom, ἵν. Ὁ. i. Cor. xu. 12-11 Cor 1: 5: Heb. i. 7. 14. viii. 2. Rom. xiii. 6. χν. 6. Philipp! 11. 25. Heb. ii. 14. v. 19. vii. 18. I. Cor. KOS x 17:91. 50: Heb. iii. 1. 11. Cor. vi. 14. eb, am ΕἸ av. 14.0 TE, Cor. ix. ae: Heb. 11. 2. Rom. ii. 23. iv. 15. v. 14. Heb. ii. 2. Rom. v. 19." II. Cor. χ- 6; Heb.1. 12..J. Cor, 33.35: Heb. iii. 8. iv. 7. Rom. ix. 18. Heb. v. 12. Gal. iv. 3. 9. Heb. iii. 14. xi. 1. II. Cor. ix. 4. xa. Av? 29. Asitoupyds.] occ. eleven times in Ixx. oce. twice in Apocr. oce. three times in undisp. epist. Rom. xiii. 6. le Vas Philipp. ii. 25. oce. twice in Heb. Heb. i. 7. ee MOLL. Ὁ. λειτουργοὶ Θεοῦ. λειτουργὸν Χριστοῦ. λειτουργὸν χρείας. λειτουργοὺς αὐτοῦ. « ,ὔ ΄ αγιῶν λειτουργός. SECT. II. |] THE EPISTLE TO THE HEBREWS. 143 Further verbal agreements. Ordinary N.'T. words. Heb. viii. 2.4. λειτουργὸς . ««- ἱερεύς. Rom. xv. 16. λειτουργὸν εὐ « ἱερουργοῦντα. Heb. viii. 3. Rom. xv. 16. ἀρχιερεὺς εἰς τὸ προσφέρειν. ἱερουργοῦντα .. ἵνα ἣ mpoo Popa.” Heb. viii. 2. 5. ἁγίων λειτουργὸς .. . εἰς τὸ προσ- φέρειν. ἀπ χυ 10: ἡγιασμένοι διὰ προσφορᾶς. ἢ Rom. xv. 10. λειτουργὸν. . ἵνα mpocgopa* . . ἡγιασμένη. δῶρά τε καὶ ϑυσίας. Heb. vii. 3. Philipp. 11. 17. ἐπὶ TH ϑυσίᾳ καὶ λειτουργίᾳ. Pauline words. ἄκακος. Heb. vii. 28. Rom. xvi. 18. ἄμεμπτος. Heb. viii. 7. Philipp. i. 15. iii. 6. ἀπείθεια. Heb. iv. 6. 11. Rom. xi. 350. 32. βεξαιόω. Heb. ii. 8. Rom. xv. 8. βεθαίωσις. Heb. vi. 16. Philipp. i. 7. διάκρισις. Heb. ν. 14. Rom. xiv. 1. διάφορος. Heb. i. 4. vu. 6. ix. 10. Rom. Xl. 6. δουλεία. Heb. ii. 15. Rom. viii. 15. 21. ἐνδείκνυμι. Heb. vi. 10. 11. Rom. ix. 17. 22. Philipp. 1. 28. ἐνδυναμόω, Heb. xi. 34. Rom. iv. 20. Philipp. iv. 13. ἐνίστημι. Heb. ix. 9. Rom. viii. 38. καύχημα. Heb. π|. 6. Rom. iv. 2. Philipp. i. 26. il. 16. λειτουργέω. Heb. x. 11. Rom. xv. 27. λειτουργία. Heb. viii. 6. ix. 21. Philipp. i. 17. 30. 144 APOSTOLICAL AUTHORITY OF [ SECT. III. 90. μεσίτης. oce. once in lxx. oce. three times in undisp. epist. Gal. iii. 19. : 550 PAD: im. 1. ἢ. Heb. viii. 6. ax, 15. xi. 24. Heb. viii. 6. < ax. 1.4.5: sae x. QA. Gal. iii. 17. 1, Tim. 11 5. Heb. viii. 6. Gab an, 17. Heb. ix. 15. Gal. i. 18. Heb. ix. 15: Gal. iii. 14. Heb. vii. 18. : ax. Ὁ. Gal. πι. 15. 1. ‘Tim. ν. 12. Heb. vii. 18. Gal. iv. 9. Heb. vii. 5. Gal. 111. 3. / LET ITOU. ul μεσιτης ἑνός. μεσίτης Θεοῦ. oce. three times in Heb. / ° METITNS ἥτις. / μεσίτης ἐστίν. μεσίτῃ ᾿Ιησοῦ. Further verbal agreements. Ordinary N. T. words. διαθήκης μεσίτης. Χριστοῦ... διαθήκης μεσίτης. διαθήκης νέας μεσίτῃ ᾿Ιησοῦ. διαθήκην. «. εἰς Χριστόν. μεσίτης... Χριστὸς ᾿Ιησοῦς. 3. ENT Ὁ ! , * ἐπὶ ἐπαγγελίαις νενομοθέτηται. ὁ νόμος... εἰς τὴν ἐχαγγελίαν. Ν > Ul ~ / THY ETAYYVEAILY. ..TYS κληρονομίας. κληρονομία ἐξ ἐπαγγελίας. τὴν ἐπαγγελίαν λάδωσιν. τὴν ἐπαγγελίαν λάθωμεν. > / ἀθέτησις. > 4 ἀθέτησιν. as ἀθετεῖ. γῆ] ἠθέτησαν. Ny \ Ν > / διὰ τὸ ἀσθενές. Ὕ Χ \ > ~ ἐπὶ τὰ ἀσθενῆ. ἐπιτελεῖν. ἐπιτελεῖσθε. SECT. III. ] THE EPISTLE TO THE HEBREWS. 145 Heb. vii. 16. σαρκικῆς .. ζωῆς. Gal. ii. 20. ὃ ζῶ ἐν σαρκί. Heb. vii. 16. κατὰ νόμον. at αν ἡ 28. νομός... μετὰ τὸν νόμον. Gal. 11. 19. διὰ νόμου νόμῳ. ΠΝ 10). ἐξ νόμου... νόμου. Heb. viii. 7. εἰ γὰρ iH... οὐκ ἄν. Gal. i. 18. εἰ yao)... οὐκ ἔτι. Pauline words. ἀόρατος. Heb; πὶ 27212 Timer. 117: ἀπόλαυσις. Heb: σα οὐ ΠΕ πη vie 17: ἀφιλάργυρος. Heb: xis ὅ. 1. Timo 111. 3: βέβηλος. Heb, κι: 10. 1. πεν 1. 9. ἵν- 7. γενεαλογέομαι. Heb. vi. 6. I. Tim. i. 4. ἐκτρέπομαι. Heb. xii. 19: I. Tim. i. 6. v. 15. vi. 20. ἐνδείκνυμι. Heb. vie 10. 11. 1. Dims 1. 16. ἐνδυναμόω. Heb. xi. 34. I. Tim. 1. 12. ἐνίστημι. Heb. ix. 9. Gal. i. 4. ἐπίθεσις. Heb. vi. 2. I. Tim. iv. 14. ὀνειδισμός. Heb: x; θεν κι 90. xii, 19. Τ ΤΊ: ut, 7. ὀρέγομαι. Heb. xi. 16. I. Tim. iii. 1. vi. 10. ὀρθός. Heb. xii. 13. Gal. ii. 14. πηλίκος. Heb. vii. 4. Gal. vi. 11. ὑποστέλλω. Heb. x. 38. Gal. ii. 12. 91. μετέχω. oce. once in Ixx. oce. eight times in Apocr. oce. five times in undisp. epist. 1. Cor. ix. 10. μετέχειν. ο δ Ὁ τὸ 12, μετέχουσιν. x. 17. μετέχομεν. L APOSTOLICAL AUTHORITY OF I. Cor. x. 21. Pee. 90. Heb. ii. 14. Pee 19; eee vil, 19: Heb: 1. 5, vu. 14. πο 1x. 9. 5 2 > © ©... _ “- Heb. vii. 14. I. Cor. ix. 13. Heb. vii. 13. 1 Cor.ix. 19: Heb. ui. 6. ey ei γι: {18}: uk sc IVals Oh Oe Lor, 1x. 10. Heb. iv. 15. of PR EL, I. Cor. ix. 22. Heb. ii. 18. δυο ΠΕΣ ΗΙ ὩΣ I. δ. πο 5: Heb: a. 7. Cor; ix. 25¢ Heb. ii. 17. i Cor x. 5. [ SECT. III. μετέχειν. μετέχω. oce. three times in Heb. μετέσχε. μετέχων. μετέσχηκεν. Further verbal agreements. Ordinary N. 'T. words. Μωσῆς . .. τῶν λαληθησομένων. Μωσῆς ἐλάλησε. ἐν τῷ Μωσέως νόμῳ γέγραπται. εἰς τὸν Μωσῆν. Xie. , περὶ ἱερώσυνης. οἱ τὰ ἱερὰ ... ἐκ τοῦ ἱεροῦ. Ψ ~ / προσέσχηκχε TH ϑυσιαστηρίῳ. ~ A τῷ ϑυσιαστηρίῳ προσεδρεύοντες. τῆς ἐλπίδος. τῆς ἐλπίδος. ἐλπῖδος. τῆς ἐλπίδος μετέχειν ἐπ᾿ ἐλπίδι. » “4 ε ~ ἀσθενείαις ἡμῶν. at. ὃς / > / αὐτὸς περίκειται ἀσθένειαν. » , « > / ἀσθενέσιν ως ἀσθενής. > ‘ \ ~ αὐτὸς πειρασθεὶς... τοῖς πειραζο- ΄ μένοις. πεπειρασμένον δέ. x. A. πειρασμὸς «. . πειρασθῆναι. 4 ἐστεφάνωσας. στέφανον... ἄφθαρτον. SECT. II. | Heb. vi. 20. I. Cor. ix. 24. oeee ® 6) | ἐδ 6 Pauline words. > / ἀδόκιμος. ἀνάμνησις. διάκρισις. ἐνεργής. ἐφάπαξ : 7, καθάπερ. καταργέω. καύχημα. ὀλοθρεύω. περιδόλαιον. πόμα. THE EPISTLE TO THE HEBREWS. 147 / = OS ε - ᾽ ~ πρόδρομος ὑπὲρ ἡμῶν ... ᾿Ιησοῦς. ἐν σταδίῳ τρέχοντες τρέχουσιν. οὕτω τρέχετε. ᾽ \ A “ εγω OUTwW Tp exw . Heb. vi. 8. Cor. ix. 27. Heb. x: 9. 1 Cor., x1. 24. 25, Heb. v. 14. I. Cor. xii. 10. Heb. iv. 12. I. Cor. xvi. 9: Hebe vias, 27. le Comix. 6: Hebe iv 2. v.40 1) Cor. ΚΠ 12: Hebe is 145 BeCor. tie 1 viv Xi XV. passim. Heb. iii. 6. 1. Cor. v. 6. ix. 15.16. Heb. x1. 98. 1. Οοτ. x. 10. Heb: τ 19: 1. xi. 15! Heb. ix. 10. I. Cor. x. 4, μέτοχος. occ. five times in Ixx. μετοχή. Occ. once in lxx. μετοχή. Occ. Once in undisp. epist. II. Cor. vi. 14. μετοχή. μέτοχος. occ. once in Heb. Heb. ii. 1. μέτοχοι. Further verbal agreements. Ordinary N. T. words. Heb. iii. 6. II. Corvin lo: ον 160: «y Mall's Heb. vii. 10. οὗ οἶκος ἐσμεν ἡμεῖς. c ~ XN val ὑμεῖς ναὸς Θεοῦ ἐστε. } ἐνοικήσω ἐν αὐτοῖς. ~ ld οἰκοδομὴν ἐκ Θεοῦ ἔχομεν, οἰκίαν. KA. ἔσομαι αὐτοῖς εἰς Θεὸν, ᾽ / καὶ αὐτοὶ ἔσονταί mw μοι εἰς λαόν. L 2 ~ 148 APOSTOLICAL AUTHORITY ΟΡ [58Ε0Τ. III. II. Cor. vi. 16. Heb. i. 5. 11. Cor. vi. 18. 3, 8... νὼ, Ν ἔσομαι αὐτῶν Θεὸς, \ > A oF / vA καὶ AUTO! EOOVTAS μοι λαός. > ~ tA ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, Ν ϑι + ? es. καὶ αὐτὸς ἔσται μοι εἰς υἱόν. Yj = / ἔσομαι ὑμὶν εἰς πατέρα, Ae ~ 7 / > ey ee καὶ ὑμεῖς ἔσεσθέ μοι εἰς υἱούς. 32. οἰκτιρμος. occ. thirty-two times in lxx. occ. three times in Apocr. oce. four times in undisp. epist. Rom. xu. 1. II. Cor. i. 3. Philipp. ii. 1. (001: 1: Ὁ. occ. once in Heb. Heb. x. 28. τῶν οἰκτιρμῶν. τῶν οἰκτιρμῶν. ͵ οἰκτιρμοι. οἰκτιρμῶν. οἰκτιρμῶν. Further verbal agreements. Ordinary N. T. words. Heb. x. 30. Rom. xii. 19. Heb. x. 16. Rom. xi, 27. Heb. x. 4. Bee a il Lis Rom. xi. 27. Heb. x. 30. Rom. xiv. 4. eval. 16: ee ll. Ὁ. > Sia of > \ > / * ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. > ‘ 2 δι. 3 \ > δώ * ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. αὕτη ἣ διαθήκη ἣν διαθήσομαι πρὸς αὐτούς. 7 2 - G he ~ , αὐτὴ αὐτοῖς H παρ᾽ ἐμοῦ διαθήκη. ? ~ e / ἀφαιρεῖν ἁμαρτίας. τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ. » / 5 © / ee APEAWMLA TAS ἁμάᾶρτιας αὑτῶν. Κύριος κρινεῖ τὸν λαὸν αὑτοῦ. κρίνων ..- ὁ Θεός. ew “ἢ \ ~ > ’ὔ κρινεῖ ὁ Θεὸς .. τῶν ἀνθρώπων. Ye Ν Ν ᾽ὔ κρινεῖ ὁ Θεὸς τὸν κόσμον. SECT. U1. | THE EPISTLE TO THE HEBREWS. 149 Heb. x. 24. ἀλλήλους εἰς... ἀγάπης. Rom. xiii. 8. Heb. x. 25. Rom. xiii. 12. ID. Cor: 1 14. Philipp. iv. 5. Heb. x. 31. Rom. xiii. 4. xi. 20. 21. EI. Cor.-v. 11. Gali: 29. Heb. x. 5. Rom. xii. 1. Heb. x. 20. Rom. xii. 1. Heb. x. 20. Rom. xi. 33. Heb. x. 9. Rom. xi. 2. ἘΠ Σ. ὦ. Rom. xii. 12. ΠΡ Corsi 6: Heb. x. 33. 34. ΤΕ Cor: £17. Philipp. ii. 10. Heb. x. 32. 33. Rom. x12; Heb. x. 33. I. Cor. iv. 9. τὸ ἀγαπᾶν ἀλλήλους. ἐγγίζουσαν τὴν ἡμέραν. ἣ ἡμέρα ἤγγικεν. > ~ « / ~ K / ᾽ ~ εν TH NMED TOU υριου [ησοῦ. ὁ Κύριος ἐγγύς. φοδερὸν .. εἰς .. Θεοῦ. φοδοῦ: Θεοῦ γάρ. φοθοῦ. εἰ γὰρ ὃ Θεός. τὸν φόβον τοῦ Κυρίου. φοθούμενοι τὸν Θεόν. ΄ - f Suoiav ... σῶμα δέ. , , σώματα .. ϑυσίιαν. ὁδὸν... ζῶσαν ... τῆς σαρκὸς αὑτοῦ. \ / « ~ / ~ τὰ σώματα ὑμῶν ϑυσίαν ζῶσαν. “Δ «ὯΝ « -“ ἫΝ «.- OOOV... KUTOU. ef LN © ~ αι 000k αὐτου. « ‘ / 4 6 Θεὸς τὸ ϑέλημά σου. ‘ / ~ ~ τὸ ϑέλημα τοῦ Θεοῦ. © / L . Ke ὑπεμείνατε παθημάτων. ~ , G / τῇ SAi pes ὑπομένοντες. . ε “ » ~ ΄ ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων." / κοινωνοὶ “τ OU συνεπαθήσατε. " - / a κοινωνοί ἐστε τῶν παθημάτων.“ ὧν καὶ ἡμεῖς πάσχομεν. / ~ / 2 κοινωνίαν τῶν παθημάτων." € / / ὑπεμείνατε ... ϑλίψεσι. τῇ ϑλίψει ὑπομένοντες. ϑεατριζόμενοι ἃ... γενηθέντες. Séarpov™ ἐγενήθημεν. . 1G} ra: 150 APOSTOLICAL AUTHORITY OF [ SECT. 111. Heb. x. 33. Rom. xii. 13. ME Cor, 1. 7. Philipp. ii. 1. Heb: x. 33. Rom. xii. 12. II. Cor. i. 4. . Ὁ: Heb. x. 33. 34. Philipp. i. 16. Heb. x. 34. Philipp. i. 7. 18. 14. 16. Col. iv. 18. Heb. x. 33. 1 Goro. 12: Heb. x. 39. IT Cor: ni 15. Philipp. i. 28. Heb. x. 16. II. Cor. iii. 6. Heb. x. 16. ΤΠ Cor. 10.22. ἘΠΕ, a2: LI. Cor. iv. 4 - 405 Heb: x: 32. Philipp. 1. 27. Heb. x. 35. ~ vA κοινωνοὶ τῶν οὕτως. -“ ς , ~ τῶν ἁγίων κοινωνοῦντες. ~ 4 κοινωνοί ... τῶν .. οὕτω. / 7 κοινωνία {Πνεύματος. καὶ ϑλίψεσι. τῇ ϑλίψει. ἐπὶ ϑλίψει. ἐν ϑλίψει. τῆς ϑλίψεως. Sainbeos ... SAI iy... τοῖς δεσμοῖς μου. τοῖς δεσμοὶς μου. τοῖς δεσμοῖς μου. τοῖς δεσμοῖς μου. μου τῶν δεσμῶν. 2 / AVATT PEPOMEVWY. > g ἀνεστράφημεν. εἰς ἀπώλειαν. ἐν ἀπολλυμένοις. ἀπωλείας. διαθήκη... ἐπιγράψω, / > / διαθήκης οὐ γράμματος. yey ἢ a>: 92. 3 “ ἐπὶ καρδίας αὕτων ἐπιγράψω. ἐγγεγραμμένη ἐν καρδίαις ἡμῶν. καρδίας. ἐγγεγραμμένη ἐν .. φωτισθέντες. Ν / TOV PWTIO (LOY. πρὸς φωτισμόν. πολλὴν ἀθλησιν.ἢ συναθλοῦντες. παῤῥησίαν ὑμῶν. SECT. III. | IT: Cog:) tit) 12; Philipp. i. 20. Heb. xi. 1. ITS Core iiis 22: Philipp. i. 20. Heb. xi. 1. Hf. Cor.i, 24 Philipp. i. 27. Heb. xi. 10. Philipp. i. 27. (ioc i. 20. Heb. xi. 29. TE Corsi... Hebixe 32: Philipp. i. 5. Hebron: II. Cor. iii. 18. Col. iii. 10. Pauline words. ἄμεμπτος. ἀπεκδέχομαι. βεβξαιόω. βεθαίωσις. ϑίγω. 4 καθάπερ. / XOITH. λειτουργέω. THE EPISTLE TO THE HEBREWS. 151 πολλῇ παῤῥησίᾳ. πάσῃ παῤῥησίᾳ. ‘ / ἐλπιζομένων. 4 z [ἐν ἔχοντες οὖν ἐλπίδα. " κατὰ ἐλπίδα μου. / © ,ὔ ΕΠ πίστις ὑπόστασις. / ε πίστει ἑστήκατε. , ~ / στήκετε. .- Ty πιστει- , THY πολιν. 4 πολιτεύεσθε. " πολιτευμα. fe κατεπόθησαν. καταποθῇ. τὰς πρότερον ἡμέρας. ἀπὸ πρώτης ἡμέρας. / αὐτὴν THY εἰκόνα. \ TAN > / THY αὐτὴν εἰκόνα. τ τς ~ Se wd εἰκονὰ TOU .. AKUTOY, Heb, vin. 7: Philipp. i 15: ill. 6. Heb. ix. 28. Rom. viii. 19. Philipp. 111. 20. Heb. xiii. 9. Rom.xv. 8. Col. ui 7: Heb. vi. 16. Philipp. i. 7. Heb. xi. 28. xii. 20. Col. ii. 21. Heb: iva2eavs4. sitom. ΣΙ. 4: TT. Gory i. V4, Heb. xiii. 4. Rom. ix.10. xiii. 13. Heb. x. 1]. Rom. xv. 27. L 4 152 APOSTOLICAL AUTHORITY OF [ SECT. III. λειτουργία. Heb. viii. “6. xi 91. wT. Cor. ix. 12. Philipp. 11. 17. 30. λειτουργός. Heb. viii. 2. Rom. xiii.6. xv. 16. Philipp. 11. 25. γεκρόω. Heb. xi. 12. Rom. iv. 19. II.Cor. iv. 10. ‘Col. 1]. ὅ. οἰκτιρμός. Heb.x.28. Rom. xii.1. II.Cor. i.3. Philipp. ii. 1. Col. 111.12. ὁμολογία. Heb. x. 23. II. Cor. ix. 19. ὀνειδισμιός. Heb. ix. 83., xi 26, “xii, WS. Rom. xv. 3. πληροφορία. Heb. x. 22. Col. 11. 2. mpoo Pope. Heb. x. 5. 8. 10. Rom. xv. 16. ὑπεναντίος. Heb. x. 27. Col. 11. 14. φιλοξενία. Heb. xiii. 2. Rom. xii. 19. 33. ὀλοθρεύω. oce. ten times in Ixx: once in Apocr. ὀλοθρευτής. | oce. S. Paul only. ὀλοθρευτής. Occ. once in undisp. epist. Gor. x. 10; ὑπὸ τοῦ ὀλοθρευτοῦ. ὀλοθρεύω. occ. once in Heb. Heb. xi. 28. ὁ ὀλοθρεύων... Shyn.* Further verbal agreements. Ordinary N. 'T. words. Heb. xi. 28. πρόσχυσιν TOU αἵματος. _ 1. Cor. x. 16. κοινωνία τοῦ αἵματος. Heb. xi. 28. τὸ πάσχα. Ὁ. x. 10: τὸν ἄρτον. By uss τὸ πάσχα ἡμῶν... Χριστός. , Heb. xi. 29. διέδησαν THY ϑάλασσαν. I.-Cor. x. 1. διὰ τῆς ϑαλάσσης διῆλθον. SECT. Ill. | THE EPISTLE TO THE HEBREWS. 153 Pauline words. ἀνάμνησις. Heb. x. 3. I. Cor. xi. 24. 25. ἐνίστημι. Heb. ix. 9. I. Cor. vii. 26. ἐφάπαξ. Heb: x, 10: 1. Cor. xv. 6. μετέχω. Heb. it. 1 vals: vii. 13. I. Cor. ix. 10: 109 0 Σ 17. 21. 30. ὀλοθρεύω. Heb. xi. 28. I. Cor. x. 10. πύμα. Heb. ix. 10. I. Cor. x. 4. τάξις. Heb. v. vi. vii. I. Cor. xiv. 40. 94. ὁμολογία. occ. seven times in Ixx. occ. once in Apocr. occ. three times in undisp. epist. II. Cor. 1x. 15. ὁμολογίας ὑμῶν. I. Tim. vi. 12. ὁμολογίαν. vi. 195. ὁμολογίαν. occ. three times in Heb. Heb. i. 1. ὁμολογίας ἡμῶν. IV. VA: ὁμολογίας. Say aes ὁμολογίαν. Further verbal agreements. Ordinary N. T. words. Heb. iii. 1. ὁμολογίας ἡμῶν Χριστὸν ᾿Ιησοῦν. . iv. 14. Ἰησοῦν... ὁμολογίας. .. . X. 19.23. “Inood . .. dpoaoyiay. Il. Cor. ix. 18. ὁμολογίας ὑμῶν. . Χριστοῦ. I. Tim. vi. 15. Χριστοῦ ᾿Ιησοῦ . . . ὁμολογίαν. Heb. 11. 8. ἐν yap τὸ ὑποτάξαι. IJ. Cor. ix. 13. ἐπὶ τῇ ὑποταγῇ. Heb? ibe οὐκ ἐπαισχύνεται. II. Cor. ix.4. μή... καταισχυγνθῶμεν. 154 APOSTOLICAL AUTHORITY OF Heb. ii. 3. . Vill. 9. I. Tim. iv. 14. Heb. vii. 21. II. Cor. vii. 8. 10. Heb. iii. 6. orc cA! Ie II. Cor. vi. 16. 1 im: 11|. 15. Heb. i. 6. ΕΣ Εν II. Cor. vi. 10. Heb. u. 18. Sy a Vee IL Gorswi. Ὁ: Heb. ii. 17. Pao atv. ἢ Ὁ; aiiCor. ¥. 21. Heb. iv. 16. ΠῚ Cor. νι. 1... Heb. iv. 12. ΠῚ Gor: x5. Heb. iv. 15. (οἵ. xi. 30. Peat ane ν- 92. [sEcT. Il. ἀμελήσαντες. ἠμέλησα. ἀμέλει. μεταμεληθήσεται. μεταμέλομαι. > / A[LETALEANTOY. Ν > c ~ ἐπὶ τὸν οἶκον αὑτοῦ. οὗ οἶκος ἐσμεν ἡμεῖς. > A Ἂς > ~ ~~ ἐπὶ τὸν οἶκον τοῦ Θεοῦ. ἐνοικήσω ἐν αὐτοῖς. . . αὐτῶν / Θεός. ” ὧν , τὼ ἐν οἴκῳ Θεοῦ ... ἐκκλησία Θεοῦ. κατάσχωμεν. κατέχωμεν. if κατέχοντες. βοηθήσαι. βοήθειαν. ἐβοήθησα. > A le / \ ε / εἰς τὸ ἱλάσκεσθαι τὰς amapTias. ε χωρὶς ἁμαρτίας. τὸν μὴ γνόντα ἁμαρτίαν. ὑπὲρ ἡμῶν ἁμαρτίαν. χάριν εἰς εὔκαιρον βοήθειαν. χάριν... ἐδοήθησα .. καιρὸς εὐπρόσ- δεκτος. 5 - o/ ἐγνοιῶν KAPCIAS, ~ / πᾶν νόημα. ἀσθενείαις ἡμῶν. ἀσθενείας μου. > / σου ἀσθενείας. SECT. 111. | Heb. v. 2. Li. Cori 19: : ΡΣ Acts xx 19. Ch Cie Heb. iv. 12. ΤΕ ΘΟ Σ 13) Heb. iv. 12. II. Cor. x. 13. ὉΠ“: Heb. ν. 8. LE Cor x. 5: Heb. v. 9. LES Cor: σ᾿ G: Heb. x. 30. ΠΕ Cory. 6. ΠΕΡ πὸ 2: II. Cor. vii. 1. Heb. ix. 14. 11. Cor. viii. 20. Heb. ii. 1. heim: ‘v1... 62: Heb. ii. 3. iin wel Heb. iii. 5. an Tie es ]. Timi ν 2 Heb. iii. 5. 6. I. Tim, v3: THE EPISTLE TO THE HEBREWS. μετριοπαθεῖν. μετροῦντες ἑαυτοὺς ἑαυτοῖς. Ν Ν ΄ ε \ ,ὔ κατὰ τὸ μέτρον . - ὁ Θεὸς μέτρου. οὐ μετρίως. ὁ λόγος τοῦ Θεοῦ ... ἄχρι μερισ- μοῦ. i sl) / © ~ « / οὗ ἐμέρισεν ἡμῖν ὁ Θεός. hes ΄ " δι κνούμενος ἄχρι. ἐφικέσθαι ἄχρι. ἐφικνούμενοι.. ἄχρι. υἱὸς ... τὴν ὑπακοήν. \ 4 \ ~ τὴν ὑπακοὴν Χριστοῦ. τοῖς ὑπακούουσιν αὐτῷ. © ~ ε ε / ὑμῶν ἡ UTAaKON. κεκαθαρμένους. καθαρίσωμεν ἑαυτούς. ἄμωμον. μωμήσηται. κλήσεως... ὁμολογίας. ἐκλήθης. . . ὁμολογίαν. ἠξίωται πλείονα τιμήν. πάσης τιμῆς ἀξίους. \ e / πιστὸς. .. ὡς Sepamwy. ᾿ς ὦ ἕω Ν iN / TIOTOUS « .. YOUAEVETWO KY. > 7 r / εἰς μαρτύριον... Χριστός. Χριστοῦ... μαρτυρήσαντος, 156 APOSTOLICAL AUTHORITY OF [SECT. III. Heb. 111. 8. τοῦ πειρασμοῦ. ΠΥ τ. 5. πεπειρασμένον. αι: 8: πειραζομεένοις. I. Tim. vi. 9. εἰς πειρασμόν. Heb. x. 28. ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν. I. Tim. vi. 12. ἐνώπιον πολλῶν μαρτύρων. Pauline words. ἀπόλαυσις. ἘΠΕ. κι. 20. 1. Time. ἀφιλάργυρος. ἮΦΘΡ. χιῖι. ὅ. 1. Lim: 11. 8. ἐνδείκνυμι. Heb. vi. 10. 11. II. Cor. viii. 24. £.Tim. 1. 16. ἐπίθεσις. Heb. vi. 2. I. Tim. iv. 14. καθάπερ. ἘΠῚ ἀν. ν ΚΑ, ΠΕ Cor: vill. 1]. καύχημα. Heb. a: δ: 11: ‘Cor1x. 3: λειτουργία. Heb. viii. 6. II. Cor. ix. 12. μέτοχος. Heb. ui Ἢ 1 vi 4s τ ὃ: II. Cor, vi. 14. ὀνειδισμός. Heb. x. 33. I. Tim. i. 7 ὀρέγομαι. Heb. xi. 16. I.'Tim. iii. 1. vi. 10: παρακοή. Heb. ii. 2. IT. Cor. x. 6. ὑπόστασις. ἘΠΕ Ὁ. παι ΠΡ ἢ: ΠΟΥ: 1, ἢ τὶ 17 35. ὀνειδισμός,] occ. fifty-three times in Ixx. oce. twelve times in Apocr. oce. twice in undisp. epist. Rom. xv. 3. ὀνειδισμοὶ ὀνειδιζόντων. i im, ΠΡ ἡ. ὀνειδισμόν. oce. three times in Heb. Heb. x. 33. ὀνειδισμοῖς. we. ki: 26. ὀνειδισμὸν τοῦ Χριστοῦ. ὌΠ ΧΠ1.10. ὀνειδισμὸν αὐτοῦ. SECT. 1.1 THE EPISTLE TO THE HEBREWS. 157 Further verbal agreements. Ordinary N. 'T. words. Heb. x. 32. ὑπομείνατε. eles) a ele ὑπομιονῆς. ἘΠῚ δι’ ὑπομονῆς. Bs, wr ὩΣ ὑπέμεινε. : oer ὑπομεμενηκότα. Rom. xv. 4. SERS Heb. x1 32733. Rom. xii. 12. Heb. xii. 5. Rom. xv. 4. Heb. xi. 26. Rom. xv. 38. ΠΤ 1 iv. 10: Heb. xi. 13. Rom. xv. 8. ee ] II Heb. xiii. 15. Kom: xv. 11]. Heb. xiii. 15. Rom. xv. 9. διὰ τῆς ὑπομονῆς. τῆς ὑπομονῆς. ὑπεμείνατε ... ϑλίψεσι. ~ / © / τῇ ϑλίψει ὑπομένοντες. τῆς παρακλήσεως... ἥτις δια- λέγεται. τῆς παρακλήσεως τῶν γραφῶν. ὀνειδισμὸν τοῦ Χριστοῦ. ὁ Χριστὸς . . οἱ ὀνειδισμοὶ . «ἐπ᾽ ἐμέ. ὀνειδιδόμεθα ὅτι σωτήρ. A a ἐπὶ Θεῷ .. 2 sf / οὗτοι πάντες. .. τὰς ἐπαγγελίας. τὰς ἐπαγγελίας τῶν πατέρων. ΄ ε , πᾶντες οἱ λαοι. lf / ~ ~ ϑυσίαν αἰνέσεως TH Θεῷ. >” \ σ΄ αἰνεῖτε τὸν Κύριον, .. \2 / > / HAL ETTAIVETATE AUTOV. © / ~ If ~ ὁμολογούντων TH ὀνόματι αὐτοῦ. 5 / wa SS, / ἐξομολογήσομαι .. TH ὀνόματί σου. Heb. xiii. 9. βρώμασιν. Rom. xiv. 20. βρώματος. Ἰ. ΤΩ: τν- 9. βρωμάτων. Heb. ΣΙ 10. Rom. xiv. 21. φαγεῖν οὐκ. μὴ φαγεῖν. APOSTOLICAL AUTHORITY OF Heb. xii. 12. tim: tv. ὃ. Heb. xii. 4. slim, iv. 3. Heb. xii. 4. Rom. xiii. 13. Pauline words. + ἄκακος. a = ἀόρατος. ἀπεκδέχομιαι. ἀπόλαυσις. ἀφιλάργυρος. βέθηλος. διάφορος. / ἐκτρέπυμαι. ἐντυγχάνω. λειτουργέω. / [LETITHS. οἰκτιρμός. « / OMOAOY ba. ὀρέγομαι. φιλοξενία. [ SECT. III. > ~ [7 ε / Ν Ιησοῦς ἵνα ἁγιάσῃ διὰ. x. A. ἁγιάζεται γὰρ διὰ λόγου Θεοῦ. τίμιος ὁ γάμος. κωλυόντων γαμεῖν. ἡ κοίτη.ἢ μὴ κοίταις. Heb. vii. 26. Rom. xvi. 18. Heb. xi.27. Rom. 1.20.41, fim. 11. Heb. ix. 928. Rom. viii. 19.23.25. Heb. a. 25; 61 Wim: vi. 07. Heb. xin. 5. 1. Tim: mi. 8. eb. xii. 16.) Te Lim. av.7: Heb. ix. 10. Rom. xii. 6. Heb. xii. 13. I[.Tim.i. 6. ν. 15. vi. 20. Heb. vii. 25. Heb. x: 11]. Heb. viii. 6. ΤΙ. ΤΊ. 11]. ὅ. Heb. x. 28. Rom. xu. 1. Heb: Aim 2. fam) A ee 9.9: I. Tim. 5 19:19. Heb. xi. 6. I. Tim. ii. 1. vi. 10. Heb. xiii. 2. Rom. xii. 13. Rom. xi. 2. Rom. xv. 27. ix, bas lex. Dad. 36. ὀρθός. occ. twenty times in Ixx. occ. three times in Apocr. ὀρθοποδέω. occ. S. Paul only. ἀνορθόω. oce. fifteen times in lxx: once in Apocr. ἐπανόρθωσις. occ. twice in Apocr. διόρθωσις. occ. S. Paul only. ἐπιδιορβόω. occ. S. Paul only. SECT. III. | THE EPISTLE TO THE HEBREWS. 159 ὀρθός. occ. once in Acts. Acts xiv. 10. ὀρθός. ὀρθοποδέω. occ. once in undisp. epist. Gal. ii. 14. ὀρθοποδοῦσι. ἐπανόρθωσις. occ. once in undisp. epist. 11. Tim. 111.16. πρὸς ἐπανόρθωσιν. ἐπιδιορθόω. occ. once in undisp. epist. ἢ δ ΤῈ ἵνα ἐπιδιορθώση. ὀρθός . occ. once in Heb. Heb. xii. 13. ὀρθὰς ποιήσατε. ἀνορθόω. occ. once in Heb. Heb. xii. 12. ἀνορθώσατε. + I cannot refuse myself the gratification, or my readers the advantage, of gleaning from the letter of a friend (the Rev. John Jebb, whose indulgence [ must request for their insertion with- out his knowledge, ) some remarks on the use of these words in the New Testament; remarks, to my feeling, at once, so inter- esting and so just, that to withhold them would be a wrong done to the cause of sacred criticism.—Upon ὀρθὸς, and ἀνορθόω, Mr. Jebb observes, — ‘It strikes me, that there is a wonderful proof of St. Paul’s companionship with “ Lue the physician,” in several of the words and phrases here presented. ἀνορθόω, in S. Luke, xiii. 13, is used in a scientific, or medical sense. In Hebrews, xii. 12, it is scientific and medical by a figure, as taken in connection with παραωλελυμένοι. And these are the only two passages in which the word occurs, with the exception of Acts, xv. 16, where it may, possibly, be used scientifically, by a metaphor: S$. James, in his speech, changes the word used by the Ixx. [ἀναστήσω ), in his quotation from Amos [ix.11.] for the one before us. Then, as to παραλελυμένοι,---- ΓΒ. is a word used by St. Luke and St. Paul only ; — St. Luke v. 18. 24, Acts vill. 7. 1x. 33, Heb. xii. 12: always in the sense of paralytic ; in Hebrews, of course metaphorically ; and this, with strict conformity to scientific language; Celsus using παραλελυμένος, while the Evangelists, with the exception of St. Luke, use 100 APOSTOLICAL AUTHORITY OF [SECT. III. διόρθωσις. OCC. once in Heb. Heb. ix. 10. διορθώσεως. Further verbal agreements. Ordinary N. 'T. words. Heb. xii. 19. Acts xiv. 10. Gal. ii. 14. Heb. xii. 18. Acts xiv. 8. Heb. xii. 13. Acts. iii. 11. I. Cor. xii. 9. Heb. xii. 12. II. Tim. iii. 16. Pit. Oe Heb. xii. 15. ta. 2S. Heb. xii. 9. Ait. 0.8 Heb. xii. 5. rat, a. Phe Bee Heb. xii. 8. Tit. 1. 21.5 ὀρθὰς ... τοῖς ποσὶν ὑμῶν. > / > \ A , » / ἀνάστηθι ἐπὶ τοὺς πόδας σου ὀρθός. 7 > > ~ ὅτι οὐκ ὀρθοποδοῦσι. τὸ χωλὸν ἐκτραπῇ.ἢ χωλός. ἰαθῇ δέ. τοῦ ἰαθέντος χωλοῦ. 4 ἰαμάτων. τὰ παραλελυμένα ἀνορθώσατε. πρὸς ἐπανόρθωσιν. / τὰ λείποντα ἐπιδιορθώσῃ. μιανθῶσι πολλοί. τοῖς μεμιασμένοις ... μεμίανται. ν᾿ / καὶ ἐνετρεπόμεθα. σ΄ > Ὁ ὃἣξ ἵνα ἐκτραπῇ. iva ν ~ ἵνα. ἐντραπῇ. παιδείας ἢ Κυρίου. 4 ~ ~ χάρις Θεοῦ ... παιδεύουσα ἡμᾶς. Ἐν / παιδείας... πάντες. πᾶσιν... παιδεύουσα. παραλυτικὸς, a phrase unsanctioned by good medical authority. This I called to mind from Sir Henry Halford’s information ; who mentioned it as one of the recognized arguments for St. Luke’s having been a physician.’— For the medical sense of ὀρθὸς. in S. Paul’s use of the term, see Acts xiv. 10. SECT. Π|.7 THE EPISTLE TO THE HEBREWS. 161 Heb. ix. 10. μέχρι καιροῦ διορθώσεως. II. Tim. ili, 16. πρὸς ἐπανόρθωσιν. ἢ Δ Ὁ θΚ. iva... ἐπιδιόρθώσῃ. Pauline words. ἀνωφελής. Heb. vii. 18, ΤΙ. ii. 9. ἀπεκδέχομαι. Heb. ix: 28) “Gal. v. 5. βέβηλος. Heb. πὶ 10... 11 Lim. 1. 16: γενεαλογέομαι. Heb. vii. 6. γενεαλογία. Tit. ii. 9. EXT pEMOpLcth. Heb. xii. 13. II. Tim. iv. 4. ἔλεγχος. Heb. πὶ 1 11 ὙΠ ai 10: ἐμμένω. Heb. viii. 9. Gal. ii. 10. ἐνδείκνυμι. Heb. vi. 10.11. II. Tim. iv. 14. Tit. ii. 10. ii. 2. ἐνδυναμιόω. Heb. xi. 34. ὙΠ Tim. ii. 1. iv. 17. ἐνίστημι. Heb. ix. 95 (815 1.2: 11: Tim. 11|ν 1΄ κοσμικός. Hebsix. 1. 0 nai: παιδεία. Heb. xii. 5. II. Tim. iii. 16. παραιτέομαι. Heb. χα 10: 95... 1]. Timi Zo. Vit. ie 10. πηλίκος. Heb. vii. 4. Gal. vi. 11. ὑπείκω. Heb. xiii. 17. ἔικω. Galsit. 5: 37. παιδεία. oce. forty-eight times in Ixx. occ. thirty-two times in Apocr. occ. twice in undisp. epist. Ephes. vi. 4. ἐν παιδεία. II. Tim. 111. 16. πρὸς παιδείαν. occ. four times in Heb. Heb. xii. 5. παιδείας. Phe εἰ παιδείαν. Μ 162 APOSTOLICAL AUTHORITY OF [SECT. IIL. Heb. xii. 8. παιδείας. ete Pas Lae παιδεία πρός. Further verbal agreements. Ordinary N. T. words. Heb. xii. 5. παιδείας Κυρίου. Ephes. vi. 4. παιδείᾳ Κυρίου. Heb. xii. 8. υἱὸς . . παιδεύει πατήρ. ἜΧΟΝ 9. πατέρας παιδευτάς. Ephes. vi. 4. πατέρες... Tenva.. ἐν παιδείᾳ. Heb. xii. 9. τῆς σαρκὸς πατέρας. nit / ν / Ephes. Vic; o> κυρίοις κατὰ σάρκα. =) 3 7 Ξ , Heb. xii. 9. ὁποταγησόμεθα τῷ πατρί. Ephes. v. 20.21. τῷ Θεῷ καὶ πατρί: ὑποτασσόμενοι. ον νον 22. ὑποτάσσεσθε τῷ Κυρίῳ. ἈΝ ΤΥ ΡΗ ΩΣ 24. ὑποτάσσεται τῷ Χριστῷ, Heb. xii. 21. ἔκφοθδος. . . καὶ ἔντρομος. Ephes. vi. ὅ. φόβου καὶ τρόμου. Heb. xii. 5. ἐλεγχόμενος. Ephes. v. 13. ἐλεγχόμενα. II. Tim. iil. 16. πρὸς ἔλεγχον.ἢ Heb. xii. 11. καρπὸν δικαιοσύνης. Ephes. v. 9. καρπὸς «. ἐν δικαιοσύνῃ. Il. Tim. 111. 16. παιδείαν ἐν δικαιοσύνῃ. Heb. xii. 4. ἀντικατέστητε. Ephes. vi. 15. ἀντιστῆναι. Il. Tim. iii. 8. ἀντέστησαν. AV, 15. Heb. xii. 18. σκότῳ. Ephes. vi. 12, τοῦ σκότους. + Shen σκότος. oe ae Vy 8. LI. σχύτοῦς. SECT. lI. | THE EPISTLE TO THE HEBREWS. 163 Heb. xii. 25. βλέπετε μή. Ephes. ν.ὄ 1ὅ. βλέπετε οὖν. Heb. xii. 12. ἀνορθώσατε. ἢ ΤΠ Τὰ mit, 16: ἐπανόρθωσιν." Pauline words. ἀπολείπω. Heb. iv. 6. 9. x. 26. II. Tim. iv. 13. 20. ἀπολύτρωσις. Heb. ix. 15. xi. 35. Ephes. i. 7. 14. iv. 30. βέβηλος. Heb. xii. 16. II. Tim. 11. 16. ἐκτρέπομαι. Heb. xii. 13. II. Tim. iv. 2. ἔλεγχος. Heb. xi. 1. II. Tim. iii. 16. ἐνδυναμόω. Heb. xi. 34. II. ‘Tim. ii. J. 1v. 17. ἐνίστημι. Heb. ix. 9. II. Tim. iii. 1. παραιτέομαι. Heb. xi. 19. 25. 11. Tim. ii. 29. πικρία. Heb. xii. 15. Ephes. iv. 91. mpoo Popa. Heb. x. 5. Ephes. v. 2. συγκακουχέομαι. Heb. xi. 25. 37. συγκακοπαθέω. II. Tim. i. 8. 11. 3. 9. iv. 5. 38. παιδευτής. oce. once in Ixx. occ. once in Apocr. oce. once in undisp. epist. Rom. ii. 20. παιδευτὴν ἀφρόνων. oce. once in Heb. Heb. xii. 9. παιδευτάς. Further verbal agreements. Ordinary N. T. words. Heb. v. 12.13. διδάσκαλοι. . . νήπιος. Rom. ii. 20. διδάσκαλον νηπίων. M 2 104 APOSTOLICAL AUTHORITY OF [SECT. UI, Heb. v. 12. ὀφείλοντες εἶναι διδάσκαλον. Rom. i. 21. ὁ οὖν διδάσκων ἕτερον. Heb. v. 12, χρείαν everest τοῦ διδάσκειν ὑμᾶς. Rom. ii. 21. εαυτὸν οὐ διδάσκεις. Pauline words. ἀδόκιμος. Heb. vi. 8. Rom. i. 28. ἀόρατος. Heb. xi. 27. Rom. i. 20. ἐνδείκνυμει. Heb. vi. 10. 11. Rom. i. 15. ἐνδυναμόω. Heb. xi. 34. Rom. iv. 20. ἱλαστήριον. Heb. ix. 5. Rom. iii. 25. νεκρόω. Heb. xi. 12. Rom. iv. 19. φράττω. Heb. xi. 33. Rom. iu. 19. 39. παράδασις.Ἴ occ. once in Ixx. occ. once in Apocr. oce. five times in undisp. epist. Rom. 11. 23. mupabarems TOU νόμου. .. iv. 15. 16. παράδασις .. . νόμου. a aa os mupubacews ᾿Αδάμ. Gal. i. 19. παραθδάσεων χάριν. I. Tim. 11.14. ἐν παραβάσει. oce. twice in Heb. Heb. ii. 2. mapubacis καὶ mapuxon.™ . ͵7 ps ΣΧ ee ἀπολύτρωσιν"... παραδάσεων. Further verbal agreements. Ordinary N. T. words. Heb. 11. 3. πῶς ἡμείς ἐκφευξόμεθα. Rom. ii. 3. ὅτι σὺ ἐκφεύξη. I. Thess. v.3. οὐ μὴ ἐκφύγωσιν. Heb. 11. 2. μισθαποδοσίαν. ἢ Rom. i. 27. ἀντιμισθίαν. * + I Thess. iv. 9. v. 1. SECT. UI. ] THE EPISTLE TO THE HEBREWS. Heb. ii. 2. Rom. i. 27. Heb. ii. 17. Άοηη. 1. 3]. Heb. ii. 15. Rom. i. 25. Heb. iii. 11. Rom. ii. 5. Heb. iii. 10. Rom. iii. 17. Heb. iii. 11. eevee Sy Ronin. 17. Heb. iii. 1. nee SAS Rom. iv. 19. Heb. iv. 1. Rom. iii. 23. Heb. v. 8. Rom. v. 19. Heb. v. 9. Rom. vi. 17. Heb. i. 7. Rom. 11. 4. ve ela J.. Tim. 1- 1 Heb. ix. 1. ΜΕΘ Rom. ii. 26. eat ‘os δὲ oe ἔλαθεν ἔνδικον * μισθαποδοσίαν. > bj > 7 AVTILIOUIAY .. ἀπολαμβάνοντες. ἐλεήμων. ἀνελεήμονες. ἀπαλλάξῃ. μετήλλαξαν. « A > ons “ Ws WILOTH εν Ty opyn μου. ὀργὴν ἐν ἡμέρᾳ ὀργῆς τοῦ Θεοῦ. 5, « / οὐκ ἔγνωσαν τὰς ὁδούς μου. Ἁ > υ «> : ΝΡ, > ” ὁδὸν εἰρήνης οὐκ ἐγνωσαν. ΄ , καταπαῦσιν μου. £ © / κατέπαυσεν ὁ Θεός. / ἐπαναπαύῃ. te κατανοήσατε. κατανοῶμεν. κατενόησε. , / G “7 ἐεπαγγξλιᾶς . . . υστερηκέναι. ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. ελ \ ε / υἱος «2. THY ὑπακοὴν. ae. ie ~ ews, διὰ τῆς ὑπακοῆς TOU ἑνός. ~ ¢ ΄ > τοις υπακουούσιν AUTH, ε ΄ .7 ὑπηκούσατε Oc. ἀγνοημάτων. ἀγνοῶν. ἀγνοεῖτε. ἀγνοῶν. δικαιώματα λατρείας. ἢ δικαιώμασι σαρκός. τὰ δικαιώματα τοῦ νόμου- εἰς δικαίωμα, μ9 165 APOSTOLICAL AUTHORITY OF [ SECT. II. Heb. ix. 9. Rom. v. 17. Heb. ix. 22. Rom. v. 5. τι τ, Heb. x. 5. Rom. v. 12. Heb. ix. 26. Rom. vi. 10. Heb. i. 4. Gal. 111. 5. Heb. iv. 2. Gal. 111. 5. Heb. ii. 2. Gal. ili. 19. Heb. ii. 5. Gal. iii. 19. Heb. ii. 5. uh. So 11: Gal. ili. 28. A. Dim. av. 8. Heb. ix. 15. Gal. 111. 14. δῶρα. δωρεᾶς. « / αἱματεκχυσίας. y ἐκκέχυται. ? ~ “ > a εν τῷ αἰμᾶτι αυτου. εἰσερχόμενος εἰς τὸν κόσμον. > \ , > ὦ εἰς τὸν κόσμον εἰσῆλθε. γᾷ ε / ἅπαξ .. . ἁμαρτίας. ἁμαρτίᾳ... . ἐφάπαξ." δυνάμεσι, καὶ Πνεύματος ᾿Αγίου. Ν ~ {os - 4 τὸ Πνεῦμα, καὶ ἐνεργῶν δυνάμεις. ἀκοῆς... πίστει. 5 > ~ / ἐξ ἀκοῆς πίστεως. δ’ ἀγγέλων λαληθείς. διαταγεὶς δι’ ἀγγέλων. > A > / « / οὐ γὰρ ἀγγέλοις ὑπέταξεν. Ὁ Ν + Jee rf διαταγεὶς δι’ ἀγγέλων. \ > / \ / τὴν οἰκουμένην THY MEAAOQUT AY. τῶν μελλόντων ἀγαθῶν. / THY μέλλουσαν πίστιν. τῆς ζωῆς τῆς μελλούσης. τὴν ἐπαγγελίαν λάδωσιν. τὴν ἐπαγγελίαν λάθωμεν. Heb. vi. 12. xi. 9. κληρονομούντων τὰς ἐπαγγελίας. ἔς ee Gal. iii. 18, Ge ee Heb. x. 28. Gal. 11. 21. ~ / ~ > Me τοῖς κληρονόμοις τῆς ἐπαγγελίας. ἣ κληρονομία... ἐξ ἐπαγγελίας. κατ᾽ ἐπαγγελίαν κληρονόμοι. > / , ἀθετήσας νόμον. > 2 ~ / ουκ ἀθετῶ εν VOMOLU. SECT. 1Π1.} THE EPISTLE TO THE HEBREWS. 107 Heb. ix. 19. Gal. iii. 10. Heb. 11. 5. I; Tim? nly: I. Cor. xi. 10. Heb. iii. 1. Wink 17. Heb. ix. 15. Gal. ii. 17. 19. Τ ihm 11.; 54 14: Pauline words. 3 ἀπείθεια. δουλεία. ἔνδικος. καθάπερ. καταργέω. καύχημοαι. κλῆσις. παρακοή. τὸ BiGAlov.. . νόμον. ~ / / τῷ βιδλίῳ.... νόμου. ἀγγέλοις ὑπέταξε. x ΕΣ ΄ G ~ γυνὴ .. - ἐν πάσῃ ὑποταγῇ. υνὴ διὰ τοὺς ἀγγέλους γυνὴ... 5 AYYEAOUS. ἀπόστολον καὶ ἀρχιερέα Χριστόν. κήρυξ καὶ ἀπόστολος... ἐν Χριστῷ. διαθήκης .« μεσίτης... παραβάσεων. διαθήκην... παραθδάσεων... μεσίτου." , PETITHS «64. ey παραδάσει. Heb. iv. 6.11. Rom. xi. 80, 89, Heb. τ. 15. Rom. viii. 15. 21. Heb. 11. 2. Rom. iii. 8. Heb. iv. 2. v. 4. Rom. iv. 6. xa. 14: Heb. ii. 14. Roms 15 5: 9]. iv. 14. Heb. iii. 6. Rom. iv. 2. Heb. iii. 1. Rom. xi. 29. Heb. ii. 2. Rom. v. 19. 40. περιδόλαιον. occ. nine times in lxx. occ. once in undisp. epist. I. Cor. xi. 15. oce. once in Heb. Heb. i. 12. ἀντὶ περιδολαίου. ὡσεὶ περιδόλαιον. Further verbal agreements. Ordinary N. 'T. words. ἘΠΕ 7. ΝΕ ΜΆ ΕΣ I.) συ 710; Ν Ν \ > / πρὸς μὲν TOUS ἀγγέλους. Ν / ives - > / πρῦς τινὰ Os τῶν ἄγγελων. ee | ‘ > / Oia τοὺς ἀγγέλους. M 4. 108 APOSTOLICAL AUTHORITY OF [ SECT. 111ν Heb. i. 3. ὃς ὧν ἀπαύγασμα τῆς δόξης... αὐτοῦ. I. Cor. iii. 8, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. II. Cor. it. 18, τὴν δόξην Κυρίου... τὴν αὐτὴν εἰκόνα. ον. led. αὐγάσαι αὐτοῖς .. τῆς δόξης τοῦ -" 7 “ Χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ Θεοῦ. Pauline words. ἐγεργής. Heb. iv. 12. I. Cor. xvi. 9. καθάπερ. Heb. iv. 2. v. 4. I. Cor. xii. 19, καταργέω. Heb. ii.14. I. Cor. xiii. 8.10. 11. xy. 24, 90. καύχημα. Heb. iii. 6. I. Cor. ix. 3. κλῆσις. Heb. iii. 1. I. Cor. vii. 20. μετέχω. ΠΕΡ τὶ. 14. vats.) vit. 515: ICor, ix. 10,02." ς: 17. τάξις. Heb. ν. 6. I. Cor. xiv. 40. 41. 7A4£.] occ. thirty-two times in Ixx. oce. twice in undisp. epist. 11. Cor. 111. 8. ἐν πλαξὶ λιθίναις. A ἐν πλαξὶ καρδίας. oce. once in Heb. Heb. ix. 4. αἱ πλάκες τῆς διαθήκης. Further verbal agreements. Ordinary N. T. words. Heb. viii. 8. διαθήκην καινήν. II. Cor. iii. 6. καινῆς διαθήκης. Heb. viii. 10. ἐπὶ xapdias αὐτῶν ἐπιγράψω αὐτούς. II. Cor. iii, 2, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, SECT. III. |] THE EPISTLE TO THE HEBREWS. 100 Heb. viii. 13. I]. Cor. ii. 14. Heb. ix. 5. 11 Corsi, 7: Heb; rx, 5: IT. Cor. iii. 10. Heb. viii. 13. II. Cor. i. 14. Pauline words. 3. 7 ἀδόκιμος. > ys EYOELHYU[Lbo / λειτουργίαι. οἰκτιρμός. « / ὁμολογία. ὑπόστασις. / \ / πεπαλαίωχε THY πρώτην. / τὸ δὲ παλαιούμενον. τῆς παλαιᾶς διαθήκης. Χερουδὶμ δόξης. ἐγενήθη ἐν δόξῃ. κατὰ μέρος. > / EV . «μέρει. Ν Ν 4 > ‘ » τὸ δὲ παλαιούμενον ... ἐγγὺς ἀφα- νισμοῦ. παλαιᾶς διαθήκης ... καταργεῖται. Ἶ Heb. vi. 8. II. Cor. xiii. 5. 6. Heb. vi. 10.11. II. Cor. viii. 24. ebstixe D0 le Gor. τς 12. eb: xp 8: ΠῚ Cortana: Heb x), 99. 11 Cori 19: Hebi So. cin 148 Tle Con iA ΧΙ 7. 42. πόμα. occ. once in Ixx. oce. once in undisp. epist. ἸΕ Core x74. occ. once in Heb. Heb. ix. 10. πόμα πνευματικόν, πόμασι. Further verbal agreements. Ordinary N. 'T. words. Heb. ix. 10. 1. Cor: πὶ ὦ Heb. ix. 10. ΠΟ ΟΞ ΝΣ ich. τ τα T.: Cor, xa ἐπὶ Bow ἐπὶ βρώμασι. βρῶμα πνευματικόν. βαπτισμοῖς. > / ἐδαπτίσαντο. Χριστὸς δὲ παραγενομένοξ. . Γ. r / ἣν ὁ Χριστός, 170 APOSTOLICAL AUTHORITY OF [SECT. III. Pauline words. ἀνάμνησις. Heb. x. 8. I. Cor. xi. 24. 25. ἐνίστημι. Heb. ix. 9. I. Cor. vil. 26. μετέχω. Heb. ii. 14. v. 18. vii. 18. I. Cor. Ki, 10. 2x, 10. Sa 30. ὀλοθρεύω. Heb. xi. 28. ὀλοθρευτης. I: Gor. x. 10; 43. πρόδρομος. | oce. twice in Ixx.: once in Apocr. δρόμος. occ. six times in lxx: three times in Apocr. δρόμος. oce. twice in Acts (S. Paul’s speeches). occ. once in undisp. epist. Acts xiii. 25, τὸν δρόμον. So aegiNe ©. TOY δρόμον μου. II. Tim. iv. 7. τὸν δρόμον. πρόδρομος. occ. once in Hebrews. Heb. vi. 20. πρόδρομος ὑπὲρ ἡμῶν. Further verbal agreements. Ordinary N. T. words. Heb. vi. 1.2. μετανοίας .. - βαπτισμῶν. Acts xiii, 24, βάπτισμα μετανοίας. Heb. vi. 1. τοῦ Χριστοῦ λόγον. DS are tl ἐχόμενα σωτηρίας. Acts xiii. 26. ὁ λόγος τῆς σωτηρίας ταύτης. Se 2. Cs τῶν λόγων τοῦ Κυρίου ᾿Ιησοῦ. Heb. vi. 1. μετανοίας ἀπὸ νεκρῶν ἔργων, \ , / καὶ πίστεως ἐπὶ Θεόν. + See note + on next page. SECT. ΠΙ.] THE EPISTLE TO THE HEBREWS. 171 Acts xx. 9]. Heb. vi. 1. ΠῚ 9: ΠΣ ΜΠ ἢ, Ὁ. Cts: xx 24. ΠῚ Pim. ivi ἢ. Heb. vi. 18. 2 Seams Ds ΠΠ ‘Fim: iv: 8. Pauline words. See under ἀγών. 4 ἘΠῚ Ν Ozh = ne Τὴν εἰς TOV εον [LETAVOIAY, καὶ πίστιν τὴν εἰς τὸν Κα ἡμῶν LX. διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα" φερώ- μεθα. οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἢ ἐλπίδος .... vA />X “KS Ν ε ~ » “ ὅπου πρόδρομος ὑπερ ἡμῶν εἰσήλθεν ᾿Ιησοῦς. - / τοιγαροῦν" ...... τρέχωμεν τὸν προκείμενον ἢ ἡμῖν ἀγῶνα" ἀφορῶντες εἰς τὸν τῆς πίστεως ? J Nene, Wye ae καὶ τελειωτὴν ᾿Ιησοῦν, ὃς. x.A. ε ~ \ . / \ ὡς τελειώσαι τὸν δρόμον μου μετὰ χαρᾶς. τὸν ἀγῶνα" τὸν καλὸν ἠγώνισμαι. 7 Ν ἌΝ 24 / TOV ὃὁρόμον τετέλεκα, \ / THY πίστιν τετήρηκα. τῆς προκειμένης" ἐλπίδος. I i fone περικείμενον ἥμιν. 3 / ἀποκειται μοι. + The doctrines of faith and repentance, taught as the first principles of the Gospel, Heb. vi. 1, are the same which S. Paul himself, Acts xx. 21, declares that he taught, as the first princi- ples of Christianity, Ἰουδαίοις τε καὶ Ἕλλησι, both to Jews and Greeks. The exactness of the coincidence between the prin- ciple laid down, Acts xx. 21, and its application, Heb. vi. 1, can- not fail, when observed, to command attention, as a mark of the same teacher. + ἀγῶνα πῶς ὠγωνιούμεθα ; Hurip. Orest, /. 1123. 172 APOSTOLICAL AUTHORITY OF [SECT. III. 44. προσφορὰ. oce. once in Ixx. oce. ten times in Apocr. occ. twice in undisp. epist.: twice in Acts. Rom. xv. 16. Ephes. v. 2. Acts xxi. 26. pe ea IY. 1.7. προσφορὰ τῶν ἐθνῶν. ὑπὲρ ἡμῶν προσφοράν. i] προσφορά. προσφοράς. oce. five times in Heb. Heb. x. 5. Be ie UD: ΡΣ LA. Be Seep os προσφορὰν οὐκ. προσφορὰν καί. διὰ τῆς προσφορᾶς Ἶ. X. μιᾷ προσφορᾷ x. A. προσφορὰ περὶ ἁμαρτίας. Further verbal agreements. Ordinary N. 'T. words. Heb. x. 5. Rom. xu. |. Heb. x. 5. 8. Ephes. v. 2. Heb. x. 10. Ephes. v. 2. Heb. x. 8. Acts xxi. 24. Wats Oe Heb. x. 11. Acts xxi. 26. ϑυσίαν καὶ προσφορὰν οὐκ » . ~ / σῶμα δέ. / © “ / τὰ σώματα ὑμῶν JuTiay. ϑυσίαν καὶ προσφοράν. προσφορὰν καὶ ϑυσίαν.- διὰ τῆς προσφορᾶς τοῦ ᾿[ησοῦ Χριστοῦ. ὁ Χριστὸς ... ὑπὲρ ἡμῶν προσ- φοράν. ϑυσίαν καὶ προσφορὰν. .-. κατὰ γόμον προσφέροντα . καὶ αὐτὸς τὸν νόμον φυλάσσων. ὁ Παῦλος... ἕως οὗ προσηνέχθη ἣ προσφορά. ε \ 9 / / ἱερεὺς καθ ἡμέξρᾶν ... προσφερῶν. ἱερὸν «ἡμερῶν... προσηνέχθη. SECT. II. | THE EPISTLE TO THE HEBREWS. 173 Pauline words. ἄκακος. > / ἀναθεωρέω. ἀπεκδέχομαι. SNCs EVOELKYULLS. ? / ἐνδυναμόω. 5 ἔντρομος. λειτουργέω. λειτουργός. > / οἰκτιρμός. 2 if ὀνειδισμός. / παιδεία. πικρία. τιμωρία. τιμωρέω. φιλοξενία. Heb. vii. 26. Rom. xvi. 18. Heb. xiii. 7. Acts xvii. 23. Heb. ix. 28. Rom. viii. 19. Heb. vi. 10. 11. Rom. ix. 17. 22. Ephes. ii. 7. Heb: xiase4a 0), Hom, ἃν: 20: Ephes. vi. 10, Heb: > xix 22) Acts vir. 32: xvi. 29. Heb: x11, (Rom: xv: 27: Heb. vii. 2:' Rom. xiii. 6. xv. 16. Heb.) x2) 28) |) Rom) ΧΙ 1: (Col. ii. 12.) Heb. x. 33. xi. 26. Rom. xv. 3. Heb. xii. 5. Ephes. vi. 4. Heb. xii. 15.. Rom. πὶ. 14. Ephes. iv. 31. Heb. x. 29. Acts xxii. 25, Heb. xiii. 2. Rom. xii. 13. 45, σκληρύνω.Ἴ occ. thirty-one times in Ixx. oce. twice in Apocr. oce. once in undisp. epist.: once in Acts. Rom. ix. 18. Acts xix. 9. σκληρύνει. > 4 εσκληρύνοντο. oce. four times in Heb. Heb. 11. 8. ser her μὴ σκληρύνητε. μὴ σὴληρυνθῇ. μὴ σκληρύνητε. μὴ σκληρύνητε, 174 APOSTOLICAL AUTHORITY OF [SECT. IL Further verbal agreements. Ordinary N. T. words. Heb. viii. 8. Rom. ix. 18. Heb. iii. 11. iv. 3. Rom. ix. 22. Heb. iv. 12. Rom. viii. 27. Heb. iv. 13. Rom. viii. 19. Melis eas gn Se pees Heb. iv. 15. Rom. viii. 17. Heb: 12 13. pata HER Acts xix. 9. Pauline words. δουλεία. > / ἐνδείκνυμι. > ‘g ἐνδυναμόω. / καθάπερ. ΄ XATAPYEW. 46. στεφανόω. occ. four oce. once in Apocr. μεμφόμενος γὰρ αὐτοῖς. τί ἔτι μέμφεται 5 > ~ > ~ ἐν τῇ ὀργῇ μου. ὁ Θεὸς ἐνδείξασθαι ἢ τὴν ὀργήν. ὁ Λόγος τοῦ Θεοῦ... κριτικὸς καρδίας. P ς οο € ~ if ὁ δὲ ἐρευνῶν τὰς καρδίας. 2 ” f 5 / οὐκ ἔστι κτίσις ἀφανής. “- / \ 2 la τῆς κτίσεως THY ἀποκάλυψιν. © / ἡ κτίσις . . οὐκ. Ξ / αὐτὴ ἣ κτίσις. πᾶσα ἣ κτίσις. 2 / > 4 ~ apy bepsa δυνάμενον συμπαθῆσαι. Χριστοῦ εἴπερ συμπάσχομεν. ἀπιστίας ... μὴ σκληρυνθῇ τις. τίσι δὲ... εἰ μὴ τοῖς ἀπειθήσασι; > 7 ee / τινες ἐσκληρύνοντο καὶ ἠπείθουν. Heb. ii. 15. Rom. viii. 15. 21. Heb.vi. 10:11. Rom: ix. 17. 2. Heb. xi. 34. Rom. iv. 20. Heb. iv. 2... v. 4. Rom. ‘iv. 6. xi. A, Heb. ii. 14. Rom. vii. 2. 6. times in Ixx. occ.once in undisp. epist. TL. Tim. 11: 5. στεφανοῦται. SECT. III. | THE EPISTLE TO THE HEBREWS. oce. twice in Heb. Heb. ii. 7. wk Heb. i. 10. 171. Pine 11. 10. Heb. 11. 7. 9. IL. Tim. 11. 21.22. Heb. iii. 3. ΠΕ πη: 1. 20. Heb. iu. 5. Pe Rims 1:20: Heb. 11. 3. 4. II. Tim. 11. 20. yd ah Heb. ii. 11. ΠῚ Vim. iv. ZY. Heb; π.11. ΤΠ Dum. 1 15: Heb. i. 14. 1 Pim us Le: Heb. ii. 14. Il. Tim. 11. 26. Heb. iv. 11. Ti Vins ih, 15: Heb. iv. 12. LH. Timea 175 / > ἐστεφάνωσας αὐτόν. / ἐστεφανωμένον. Further verbal agreements. Ordinary N. T. words. ~ ΕΣ τιμὴν . « τοῦ οἰκου. > “αν, ἢ > / ἐν οἰκίφι . « « εἰς THN Ve > -΄ ~ A εν OAM τῷ οἰκχῷ- ἐν μεγάλῃ δὲ οἰκία. ‘ ~ c la τιμὴν TOU οἴκου ὃ KATAUTKEVAT HAS. S224, 7 > γι οἰκίᾳ... σκεύη oo εἰς τιμὴν. - / σκεῦος εἰς τιμὴν. ε / ἁγιαζόμενοι. ἡγιασμένον. 4 οὐκ ἐπαισχὕνεται. ΄ ἀνεπαισχυντον. δ ἢ \ / διὰ TOUS . .. σωτηρίαν. διὰ TOUS... σωτηρίας. τὸν Διάθδολον. τοῦ Διαβόλου. D7 τὰ σπουδάσωμεν OUY. / σπούδασον σεαυτόν. € / / 0 λόγος τομώτερος. > ~ Ν / ὀρθοτομοῦντα τὸν λόγον. 170 APOSTOLICAL AUTHORITY ΟΡ [SECT. III. Pauline words. ἀγών. Heb. xii. 2. 11. Tim. iv. 7. ἀδόκιμος. Heb. vi. 8. II. Tim. iii. 8. ἐνδείκνυμι. Heb. vi. 10.11. II. Tim. iv. 14. ἐνδυναμόω. Heb. xi: ΘΠ Paine au +d. iv. 1}. ἐπίθεσις. Heb. vi. 2. 11 - Timea. κλῆσις. Heb, ni]. 11. πὶ a. Ὁ: 47. συγκεράννυμι.Ἴ occ. twice in Apocr. occ. once in undisp. epist. ΤΟ κι. 24. συνεκέρασε τὸ σῶμα. oce. once in Heb. Heb. iv. 2. συγκεκχραμένος τῇ πίστει. ¥urther verbal agreements. Ordinary N. T. words. Heb. iv. 2. ὁ λόγος τῆς ἀκοῆς. ΩΣ τοῖς ἀκούσασιν. I. Cor. xii. 17. ἢ ἀκοῇ. eae ee Heb. iv. 12. ὁ λόγος τοῦ Θεοῦ evepyns.* Lor, x11. 6. ὁ δὲ αὐτὸς ἐστι Θεὸς ὁ ἐνεργῶν. 11. ἐνεργεῖ τὸ αὐτὸ πνεῦμα. Heb. iv. 19. πάντα δέ. κ. A. 1. Cor. xu. 6. τὰ πάντα ἐν πᾶσιν. CE 11. πάντα δὲ ταῦτα. Heb. iv. 12. πνεύματος ... κχριτικός. I. ‘Cor xu. 10: διακρίσεις ἢ πνευμάτων. Heb. iv. 12. διϊκνούμενος ... πνεύματος. I. Cor. xii. 11. πνεῦμα διαιροῦν. Heb. iv. 15. ὀφθαλμοῖς. I. Cor. xii. 16. ὀφθαλμος. 17.921. SECT. 111:] Heb. iv. 2. I. Cor. xiii. 3. Heb. iii. 10. I. Cor. xii. 31. Heb. v. 4 I. Cor. xii. 24. Heb. v. 5 I. Cor. xii. 26.27. Heb. v. 5 I. Cor. xiii. 5. Heb. iv. 15. I. Cor. xii. 26. Heb. iv. 15. I. Cor. xii. 22. Imo. Heb. iv. 12. Beene Ve I. Cor. xi. 29. ὲ . ol. 12. ἐπ eae 15. Heb. v. 12. “1.9. I. Cor: ΣΙ: 11.1.0! THE EPISTLE TO THE HEBREWS. 177 / οὐκ ὠφέλησεν. οὐδὲν ὠφελοῦμαι. ὁδὸν ὑμῖν. λαμδάνει τιμὴν «-.. ὑπὸ τοῦ Θεοῦ, 6 (Θεὸς -- \ / τιμὴν περιτίθεμεν. . δοὺς τιμήν. ὁ Χριστὸς .. ἐδόξασε. δοξάζεται... Χριστοῦ. Ὁ 7 ε \ ᾽ ε \ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασε, οὐ ζητεῖ τὰ ἑαυτῆς. συμπαθῆσαι. πάσχει oe συμπάσχει. ~ r ε ~ ταῖς ἀσθενείαις ἡμῶν. -“ 7 τοῦ σώματος ἀσθενέστερα. “ > / e > / τοῖς ἀσθενέσιν ὡς ἀσθενής. πνεύματος ... κριτικός. πρὸς διάκρισιν. ἢ \ / μὴ διακρίνων. , / > > / εἰ διεκρίνομεν οὐκ ἐκρινόμεθα. κρινόμενοι OF... μὴ κατακριθῶμεν. πνευματικοῖς πνευματικὰ συγκρί- νοντες. πνευματικῶς ἀνακρίνεται. ε Ν \ > / ὁ δὲ πνευματικὸς ἀνακρίνει. Ke λ. χρείαν ἔχοντες γάλακτος. ΄ / ΕΞ 4 4 * > OMETENXWY™ γάλακτος .. VNTIOS™ ἐστι. σ΄ / * € / Ἂ «- OTE νηπιος ὡς νήπιος. χκ. δ. € f * / € ~ > / ὡς νηπίοις. γᾶλα ὑμᾶς EMOTIT He Ν 178 APOSTOLICAL AUTHORITY OF [ SECT. Ill. Heb. v. 12. ome xin) 9: Cor. 11. 2. Heb. v. 13. Cor, xn. 11. Heb. vi. 4. I. Cor. xii. 3. ae ἢν a ἢ" Heb. vi. 5. I. Cor. xii. 10. 2S Heb. vi. 1. I. Cor. xii. 8. Heb. vi. 2. I. Cor. xii. 13. 1. 17. Heb. vi. 4. 5. I. Cor. xii. 9. 10. i. 4. Pauline words. ἀνάμνησις. διάκρισις. ἐνεργής. καθάπερ. καύχημα. μετέχω. περιβόλαιον, καὶ οὐ στερεᾶς τροφῆς. οὐ βρώμασιν. \ > ~ καὶ οὐ βρῶμα. yy ld ἄπειρος λόγου .. νήπιος. ὡς νήπιος ἐλογιζόμην. / 4 μετόχους" Πνεύματος ἁγίου. > \ 2? , Ω / εἰ μὴ ἐν Πνεύματι ἁγίῳ. > ~ > ~ 4 ἐν τῷ αὐτῷ 1Τ]νεύματι. 7 Ν ~ > “ SX ~ TAYTA δὲ TAUTA ἐνεργξι το Πνεῦμα. δυνάμεις τέ μέλλοντος αἰῶνος. ἄλλῳ δὲ ἐνεργήματα δυνάμεων. 5, ΄ ἔπειτα δυνάμεις. τοῦ Χριστοῦ λόγον. ᾧ μὲν λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως. βαπτισμῶν διδαχῆς. ἐν ἑνὶ Πνεύματι ... ἐδαπτίσθημεν. οὐ... με Χριστὸς βαπτίζειν. Πνεύματος ἁγίου .. δυνάμεις τε. κι λ. Πνεύματι ἄλλῳ δυνάμεων. Πνεύματος καὶ δυνάμεως. Heb. x. 8. I. Cor. xi. 24. 25. Heb. v. 14. I. Cor. xii. 10. Heb. iv. 12. I. Cor. xvi. 9. Heb. iv. 2. ν. 4. I. Cor. xii. 12. Heb. iii. 6. I. Cor. ix. 15. 16. Heb. ii. 14. v.13. vii. 13. I. Cor. ix. 10. 12. x. 17.21.30. Heb. i. 12. I. Cor. xi. 15. SECT. III. ] THE EPISTLE TO THE HEBREWS. 179 48, τελειότης. occ. twice in Ixx. oce. twice in Apocr. oce. once in undisp. epist. Col, πὶ. 15: oce. once in Heb. Heb. vi. 1. σύνδεσμος τῆς τελειότητος. ΕῚ 4 \ / ἐπὶ THY τελειότητα. Further verbal agreements. Ordinary N. T. words. Heb. vi. 10. Col. iii. 14. 9. τ: Heb. vi. 1. Col. i. 28. Heb. v. 14. Col. 11. 5. Heb. vi. 1. Golki., 5712: Heb. vi. 2. Gols τι. FS. Heb. vi. 2. (1. Tim. iv. 14. Pi τας 1. Ὁ: Heb. vi. 2. (ΟΕ 2: Heb. vi. 2. Col. ii. 16. (1. Cor. iv. 4. Heb. x. 1. Gal. iv: 1- ~ 7 ~ s τοῦ κόπου τῆς ἀγάπης. ‘\ > 7 τὴν ἀγάπην. 51 ἃ Ν ΄“ 2 > / εἰς OXAb HOT oe EV AVANT. ‘ ἐπὶ τὴν τελειότητα φερώμεθα, 7 / ἵγα παραστήσωμεν πάντα ... τέλειον. * τροφή. « ~ \ ΄ὔ 3Ε Ν Ν ἐν If ὑμῶν τὴν τάξινδ καὶ τὸ στερεωμιι. , NaS ε Ν τελείων ὃε ἐστιν ἡ στερεα ͵ / πίστεως ἐπὶ Θεόν. τῆς εἰς Χριστὸν πίστεως ὑμῶν. βαπτισμῶν διδαχῆς. 2 ~ / ἐν τῷ βαπτίσματι. > / 7 ox& ~ ἐπιθέσεώς τε χειρῶν. ἐπιθέσεως ἢ χειρῶν. διὰ τῆς ἐπιθέσεως" τῶν χειρῶν μου.) ἀναστάσεώς τε νεχρῶν. ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. Ν / > καὶ κρίματος αἰωνίου. εκ ~ / μὴ οὖν τις ὑμᾶς κρινετῷ, ΠΡ) / / , > ὁ ἀνακρινων [LE Κύριός ἐστιν.) Ni SNES» Ἢ f -“ 7 ᾿ σκιὰν" ὃ νόμος τῶν μελλοντῶν. -“ L - / ἅ ἐστι TXIA™ τῶν μελλόντων. nN 2 APOSTOLICAL AUTHORITY ΟΕ [5ΕΟΤ. III. Heb. vi. 4. 5. Coli n. 91. Heb. viii. 1. (016 ni. γευσαμένους. γεύσῃ. ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ ϑρόνου. ὁ Χριστός ἐν δεξιᾷ τοῦ Θεοῦ καθή- μένος. Pauline words. ἀόρατος. Heb. xi. 27. Coli: ¥5. 16. ἀπείθεια. Heb. iv. 6.11. Col. ii. 6. ἀπολύτρωσις. Heb.aix, 15. Col. ade. ϑίγω. Heb. xi. 28. xii. 20. Col. 109}. νεκρόω. ἘΠ. πὶ: 19. 0] πππ| Ὁ: οἰκτιρμός. Heb. x. 28. Col. iii. 12. στοιχεῖον. Heb. v. 12. Col. ii. 8. 20. τάξις. Heb. v. 6. 10. vi. 20. Col. ii. ὅ. ὑπεναντίος. Heb. x. 27. Col. ii. 14. 49. τιμωρία. ἡ occ. three times in xx: three in Apocr. τω 5ἢ oce. three times in]xx: four in Apocr. τιμωρέω. occ. twice in Acts. Acts xxii. 5. ἵνα τιμωρηθῶσιν. . ΧΧΥΪ. 1], τιμωρῶν αὐτούς. τιμωρΐα. occ. once in Heb. Heb. x. 29. χείρονος τιμωρίας. Further verbal agreements. Ordinary N. T. words. Heb. x. 27. ζῆλος. Acts xxil. 3. ζηλωτής. ΠΣ ΙΠ ἢ: ζήλου. (Philipp. 111. 6. κατὰ ζῆλον. x. A.) Heb. x. 28. Acts xxii. 3. KVL oo νόμον Μωσέως. τοῦ πατρῴου νόμου. ὧν τε οἱ προφῆται «.«. . καὶ Μωσῆς. SECT. Ill. | Heb. x. 20. Acts xxii. 4. Heb. x. 28. Acts xxii. 20. disso Vig 58. Heb. xi. 2. Acts xxi. 12. Heb. x. 30. Acts xxvi. 15. Heb. x. 30. Acts xxii. 10. Heb. x. 31. Acts xxil. 7. 9. Wee IK Vc AY Heb. xii. 21. Acts ix. 5. 8. Heb. xii. 21. Acts ix. 6. Heb. xii. 25. Acts xxii. 9. huis LA, Heb. xii. 26. Acts xxii. 9. τς. ΧΕ 14. Heb. xii. 25. Acts xxvi. 19. Pauline words. ? / ἀναθεωρέω. ἔντρομος. THE EPISTLE TO THE HEBREWS. 181 ε - εο ἡμὶν ὁδόν. ‘ ‘O7 τὴν ὁδόν, pe ANY Χ nN \ ’ ἔπι ὀυσὶν ἡ TPIT) μάρτυσιν. κ. A. τὸ αἷμα Στέφανου τοῦ μάρτυρός σου. οἱ μάρτυρες... παρὰ πόδας Σαύλου. x. A. ? / ἐμαρτυρήθησαν. μαρτυρούμενος. Ν > / TOV EITOVTA,. ON F ὁ δὲ εἶπεν. λέγει Κύριος. Κύριος εἶπε. φοδερὸν τὸ ἐμπεσεῖν. x, As . ἔμφοθοι. oo / EMEC OV TE woe I - καταπεσόντων ἡμῶν. Μωσῆς εἶπεν. εἶπε... ὁ Σαῦλος. 35} / ’ Ny ἊΨ ἔκφοθός εἰμι καὶ ἐντρομοςς- τρέμων τε καὶ ϑαμθῶν. τὸν λαλοῦντα. τοῦ λαλοῦντος. φωνὴν λαλοῦσαν. οὗ ἣ φωνή. τὴν φωνὴν τοῦ λαλοῦντός μοι. φωνὴν λαλοῦσαν πρός με. Μ / θ * \ te 3 > - μὴ παραιτησὴσ ε΄τον..- ἀπ ουρᾶνων ? ᾽ \ ~ 2 / > / ουκ ἀπειθὴς ΤῊ ουρᾶνιῳ οπτασιᾷᾶ. Heb. xiii. 7. Acts xvii. 23. Heb. xii. 21. Acts xvi. 29. Nao 182 APOSTOLICAL AUTHORITY OF [ SECT. III παιδεύω. Heb. xii. 6. 7.10. Acts xxii. 3. παραιτέομαι. Heb. xii. 19.25. Acts xxv. 11. ὑποστέλλω. Heb. x. 38. Acts xx. 20. 27. 50. εἴκω. | oce. once in Ixx: once in Apocr. ὑπείκω. J occ. in Heb. only. eixw. occ. Once in undisp. epist. Gal. ii. 5. εἴξαμεν. ὑπείκω. oce. once in Heb. Heb. xiii. 17. € 4 ὕπεικετε. Further verbal agreements. Ordinary N. T. words. Heb. xii. 9. Gal. ii. 5. Heb. xiii. 7. Gal. τι. 10. Heb. xii. 4. Gal. ii. 11. Heb. xii. 19. Gal. u. 14. Heb. x. 28. Gal. 11. 21. Heb. xi. 31. Gal. ii. 4. Heb. x. 88. Gal. ii. 11. Pauline words. > / ἀπεχδέχομαι. ἐγίστημι. ὑποταγησόρμιεθοι. τῇ ὑποταγῇ. μνημονεύετε. μνημονεύωμεν. / ἀντικατεστητε. / AYTETT HY. ‘ 2 ἅς, =. 4 © ~ τροχιὰς ὀρθὰς τοῖς ποσὶν ὑμῶν. « > > ~ ὁτι οὐκ ὀρθοποδοῦσι. > / ny / re ἀθετήσας Tis νόμον Μωσέως. > > ~ AN "4 ~ ~ 9» \ οὐκ ἀθετῶ τὴν χάριν τοῦ Θεοῦ' εἰ γὰρ / διὰ νόμου. / TOUS κατασκόπους. κατασποπῆσαι. . ‘ , 2 / 4 ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. « i! 5] ͵ ΄ ὁ δίκαιος ἐκ πίστεως ζήσεται. Heb. 1χ. 98. Gal. ν. 5. Heb. ix. 9. Gal. i. 4. Β5ΕΟΤ. 11. THE EPISTLE TO THE HEBREWS. 183 μεσίτης. Heb. ix. 15. xii. 24, Gal. 11. 19. 20. πηλίκος. Heb. vii. 4. Gal. vi. 11. ὑποστέλλω. Heb. x. 38. Gal. ii. 12. 51. ὑπεναντίος. oce. twenty-three times in Ixx. occ. eleven times in Apocr. occ. once in undisp. epist. Col. 1.14. ὑπεναντίον ἡμῖν. occ. once in Heb. Heb. κ᾿ 97. τοὺς ὑπεναντίους. Further verbal agreements. Ordinary N. T. words. Heb. x. 26. τὴν ἐπίγνωσιν τῆς ἀληθείας. Col. 1. 2. εἰς ἐπίγνωσιν τοῦ μυστηρίου. eisai ἐπέγνωτε. .. ἐν ἀληθείᾳ. ΠΩΣ τὴν ἐπίγνωσιν τοῦ ϑελήματος αὐτοῦ. Phe 10. τὴν ἐπίγνωσιν τοῦ Θεοῦ. Heb. xii. 1ὅ. μήτις ὑστερῶν. Coll. 1:24. τὰ ὑστερήματα. Heb. x. 1. σκιὰν" τῶν μελλόντων. Col. ii. 17. σκιὰ τῶν μελλόντων. Heb. x. 10. διὰ τοῦσώματος τοῦ Inco Χριστοῦ. Col. u. 17. τὸ δὲ σῶμα τοῦ Χριστοῦ. Heb. x. 12. αὐτὸς δὲ... ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ. Col. ii. 1. ὁ Χριστός ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. Heb. ix. 10. ἐπὶ βρώμασι καὶ momaos.”™ Col. ii. 16. ἐν βρώσει ἤ ἐν πόσει. Heb. x. 26. μετὰ τὸ λαθεῖν τὴν ἐπίγνωσιν. Col. i. 2 εἰς ἐπίγνωσιν. Ν 4. 184 APOSTOLICAL AUTHORITY OF [ SECT. III. Pauline words. See under τελειότης. 52. ὑπεράνω. occ. nine times in xx. occ. twice in undisp. epist. Ephes. i. 21. Pie, τὴν: LO. oce. once in Heb. Heb. ix. 5. Heb. viii. 1. Ephes. 1. 20. Heb. ii. 8. xii. 9. Ephes. 1. 22. Vs OM: Heb. viii. 1. Ephes. i. 10. Heb. x. 26. Kphes. 1. 17. Bea te Ve Whee Heb. i. 1. Kphes. 1. 18. ΜΡ ΖΒ Heb. vi. 4. Ephes. iv. 7. Heb. v. 19. Ephes. iv. 14, ὑπεράνω πάσης. ς ΄ ΄ ὑπερᾶνω παντῶν. € / Ν > ~ ὑπεράνω δὲ αὐτῆς. Further verbal agreements. Ordinary N. T. words. > 4 > Lay 4 > " > “ ἐκάθισεν ἐν δεξιᾷ... ἐν τοῖς οὐρανοῖς. ΕΣ Ψ, > “ « ~ > - ἐκάθισεν ἐν δεξιᾷ αὑτοῦ ἐν τοῖς > / 34 ἐπουρανίοις. 4 ͵ ΄ 4 - “ πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. "6 c / t € ἥν \ /> TAYTA ὑπέταξεν ὑπὸ TOUS ποῦᾶς αὐτοῦ. 4 κεφαλαιον. ἀνακεφαλαιώσασθαι. \ \ ΕΣ / ~ > / μετὰ τὴν ἐπίγνωσιν τῆς ἀληθείας. > / ~ ἐν ἐπιγνώσει αὐτοῦ. τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ Θεοῦ. κλήσεως ἐπουρανίου.ἢ ~ / ~ τῆς κλήσεως αὐτοῦ. τῆς κλήσεως ὑμῶν. Ων ~ ~ > Υ͂ * δωρεᾶς τῆς ἐπουρανίου. τῆς δωρεᾶς τοῦ Χριστοῦ. 7 ΕἾ if 5 νήπιος YP ἐστι. if > / aM: ILYXETS ὦμεν γήπιοι," SECT. III. | THE EPISTLE TO THE HEBREWS. Heb. xiii. 9. Kphes. iv. 14. Heb. xiii. 20. Ephes. iv. 11. Heb. xiii. 21. Ephes. iv. 12. Heb: x. ὃ. Ephes. iv. 12. Pauline words. 2 / ἀπείθεια. ἐνδείκνυμι. > > / ἐνδυναμόω. ΄ μιμητής. φι TAMOELA, προσφορά, 18 διδωχαῖς .. . μὴ περιφέρεσθε. περιφερόμενοι wee τῆς διδασκαλίας. / τὸν ποιμένα TOV μέγαν. \ Ν / TOUS δὲ ποιμένας. / ε ~ κατάρτισαι υμᾶς. πρὸς τὸν καταρτισμὸν τῶν ἁγίων. σῶμα δὲ καταρτίσω μοι. πρὸς τὸν καταρτισμὸν... τοῦ σώματος τοῦ Χριστοῦ. Heb. iv. 6. v. 11, Ephes. ii. 2. v. 6. Heb. vi. 10. 11. Ephes. ii. 7. Heb. xi. 34. Ephes. vi. 10. Heb. vi. 12. Ephes. v. 1. Heb. xii. 5. Ephes. vi. 4. Heb. x. 5. Ephes. v. 2. 53. ὑπόστασις. occ. seventeen times in Ixx. occ. once in Apocr. oce. twice in undisp. tietCors1s: 4. Gaeta Sul. Ny. oce. three times in Heb. Heboi-3. νον «ἦν [4 ἀπο ὙΠ ἢ" Heb. iii. 14. epist. 2 8 / 4 EY τῇ υπήσταάσει TAUTY). SF, ~ e 7 ἐν ταύτῃ τῇ ὑποστάσει. ~ ε Ἢ > ~ τῆς ὑποστάσεως αὐτοῦ. ~ 4 τῆς ὑποστάσεως. © / ὑπόστασις. Further verbal agreements. Ordinary N. 'T. words. 7 ~ ε / ἐάνπερ THY ἀρχὴν τῆς ὑποστάσεως ἢ μέχρ! τέλους Bebulay.* 180 APOSTOLICAL AUTHORITY OF [ SECT. III. Heb. iii. 6. ἐάνπερ τὸ καύχημα ἢ τῆς ἐλπίδος μέχρι τέλους βεθαίαν.ἢ II. Cor. ix. 4. ἐν τῇ ὑποστάσει τῆς καυχήσεως. . ᾽ ~ ¢ ~ / ον «X17. ἐν τῇ ὑποστάσει τῆς καυχήσεως. τ Heb. vi. 8. ἧς TO τέλος εἰς καῦσιν. Il. Cor. xi. 15. ὧν τὸ τέλος κατὰ τὰ ἔργα αὐτῶν. Heb. vi. 10. TOU ἔργου ὑμῶν. II. Cor. xi. 1ὅ. τὰ ἔργα αὐτῶν. Heb. vi. 7. γῆ +++. εὐλογίας ἀπὸ τοῦ Θεοῦ. Il. Cor. ix. 6. ὁ σπείρων ἐπ᾽ εὐλογίαις; ἐπ᾿ εὐλογίαις καὶ ϑερίσει. Pauline words. ἀπαράθδατος. ae vil. 24. ἀπαρασκεύαστος | II. Cor. ix. 4. καθάπερ. Heb, ivy. τν 1. Tl. Cor i ie: iil, 13. 18. viii. 11. καταργέω. Heb.1i. 14: 11 Cor, i. 7.11. 18: 14. λειτουργία. Heb. 1Ξ.9]1. 11: ἔτ: 3x, 12: μέτοχος. Heb. i. 9. πῖ. 1. 13 vi. AS σΠ 8. II. Cor. vi. 14. ὁμολογία. Heb. iii. 1. iv. 14. x. 29, II. Cor. ix. 13. παρακοή. Heb. ii. 2. II. Cor. x. 6. 54, ὑποστέλλω.Ἴ occ. four times in Ixx. occ. once in Apocr. oce. once in undisp. epist.: twice in Acts. Gal. i. 12. ὑπέστελλε. Acts xx. 20. οὐδὲν ὑπεστειλάμην. 5 Eee οὐ γὰρ ὑπεστειλάμην. oce. once in Heb. Heb. x. 88, ἐὰν ὑποστείληται. SECT. II]. | THE EPISTLE TO THE HEBREWS. 187 Further verbal agreements. Ordinary N. T. words. Heb. x. 38. Gal. 111. 11. Heb. x. 38. Gal. 1. 15. Heb. x. 34. Acts xx. 22. Hebsx. 90. 34. Acts xx. 23: Heb. x. 34. Acts xx. 24. Heb. x. 39. Acts xx. 28. Heb. xiii. 20. Acts xx. 28. Heb. xii. 1. 2. Acts xx. 24. Pauline words. > / AMEX OEY Of. he > fe ἀσθένεια. ἢ ἐνίστημι. ἔντρομος. μεσίτης. ὀρθός. > NF ὀρθοποῦδέω. «7 παιδεύω. / Tk PAST EON» πηλίκος. « Ν ͵ ? / ͵ ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. 4 © / 2 / / ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. » BRAY Θὲ, 7 οὐκ εὐδοκεῖ ἡ ψυχή μου. ὅτε δὲ εὐδόκησεν ὁ Θεός. τοῖς δεσμοῖς μου συνεπαθήσατε. ἐγὼ δεδεμένος... .«. εἰς Ἱερουσαλήμ. ϑλίψεσι .. καὶ δεσμοῖς μου. δεσμά με καὶ ϑλίψεις. μετὰ χαρᾶς. μετὰ χαρᾶς. , a εἰς περιποίησιν. ἢ aA 4 ἣν περιεποιησατο. , / TOY ποιμένα τὸν μέγαν ἐν αἵματι. / > ~ ων Led ποιμιοιίγειν » » . OIA TOU ἰδίου αἵματος. / , , τρεχώμεν ... εἰς woe TEAEIWT YY. τελειῶσαι τὸν δρόμον μου. Heb. ix. 28. Gal. ν. 5. Heb. vii. 28. xi. 34. Gal. iv. 3 Heb. ix. 9. Gal. i. 4. Heb. xii. 21. Acts xxii. 3. Heb. viii. 6. ix. 15. Gal. iii. 19. 20. Heb. xii. 18. Acts xiv. 10. Gal. ii. 14. Heb. xii. 6.7.10. Acts xxii. 3. Heb. xii. 19. 25. Acts xxv. 11. Heb. vii. 4. Gal. vi. 11. Xi. 24, 188 APOSTOLICAL AUTHORITY ΟΕ [SECT. III. ὑπείκω. Heb. xii. 7. εἴκω. ᾿ Gal. 1|..ὅ. 55. φράττω.] oce. five times in Ixx. occ. twice in Apocr. occ. twice in undisp. epist. Rom. ii. 19. φραγῇ. 11. Cor. xi. 10. φραγήσεται. oce. once in Heb. Heb. xi. 99. ἔφραξαν. Further verbal agreements. Ordinary N. T. words. Heb. xi. 33. ἔφραξαν στόματα λεόντων. Rom. iii. 19. iva πᾶν στόμα φραγῇ- II. Tim. iv. 17. ἐῤῥύσθην ἐκ στόματος λέοντος. Heb. xi. 33. διὰ πίστεως εἰργάσαντο δικαιοσύνην. Rom. iii. 22, δικαιοσύνη δὲ Θεοῦ διὰ πίστεως. Heb. xi. 9959. διὰ πίστεως... ἐπέτυχον ἐπαγγελιῶν. Rom. iv. 13. ἡ ἐπαγγελία... διὰ δικαιοσύνης πίσ- τξως. leh ad ete ᾿σραὴλ οὐκ ἐπέτυχεν" 4 δὲ ἐκλογὴ ἐπέτυχεν. Heb. χι. 34. ἔφυγον στόματα μαχαίρας. Rom. iii. 14. ὧν τὸ στόμα ἄρας. x. A. .. Vill. 856, ἢ μάχαιρα: Heb. xi. 84. ἐνεδυναμώθησαν" ἀπὸ ἀσθενείας. Rom. xv. 1. οἱ δυνατοὶ τὰ ἀσθενήματα τῶν ἀδυ- νάτων. Heb. xi. 39. μαρτυρηθέντες διὰ τῆς πίστεως. Rom. ili. 21.22. μαρτυρουμένη . . διὰ πίστεως. Heb. i. 1. ἐν τοῖ; προφήταις. Rom, 111. 21. ὑπὸ τῶν προφητῶν. SECT. Ill. ] THE EPISTLE TO THE HEBREWS. 189 Heb. xi. 14. aio ciate 6. Rom. ii. 11. dah (og ΣΧ Ὁ. Heb. xii. 15. Rom. iii. 23. Heb. xii. 15. Rom. ii. 14. I. Tim. vi. 10. Heb. xi. 36. ΠῚ Cor xi: 23: Heb. xi. 38. TF, Cor; πὶ. 90: Pauline words. ἀόρατος. ? / ἀπεκδέχομαι. > 7 ATOAUT PW bse ΕΣ / ἐνδείκνυμει. ἔνδικος. / ἐνδυναμόω. ἱλαστήριον. καταργέω. παιδευτής. παράθδασις. παρακοῆ. πικρία. “ > ~ πατρίδα ἐπιζητοῦσι. -“ ~ / τοῖς ἐκζητοῦσιν αὐτόν. ε ~ ‘ ὁ ἐκζητῶν τὸν Θεόν. ~ > ἊΝ ἣν ~ TOIS ἐμὲ μὴ ζητοῦσιν. ΄ ~ Ha N “ , ~ ~ ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. ῥίζα mixplas.™ 2 ~ \ I * ἀρᾶς καὶ πικρίας. ῥίζα κακῶν. δεσμῶν καὶ φυλακῆς. ἐν φυλακαῖς. ἐν ἐρημίαις. ΞΟ μ ἐν ἐρημίαι. Heb. xi. 27. Rom. i. 20. Heb. ix. 28. Rom. viii. 19. 98. 25; Heb. ix. 15. x1. 35. Rom. 111. 20. Heb. vi. 10. 11. Rom. ii. 15 11. Cori νι]. 24. Heb. ii. 2. Rom. iii. 8. Heb. xi. 34. Rom. iv. 20. Heb. ix. 5. Rom. iii. 25. Heb? τ 45a Ἰοτη πα 9: Sl: LT... Cor: τι 7. ΕἸΠΕ Ls. 14: Heb. xii. 9. Rom. ii. 20. Heb: ii. 2.” Roman: 28. iv. 15. v. 14. Heb. 11.2. Rom. v. 19. II. Cor x, 6; Heb. xii. 15. Rom. 111. 14. 100 APOSTOLICAL AUTHORITY OF [SECT. Iv. SECTION IV. TABLES OF WORDS PECULIAR TO THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL; FOUND ELSEWHERE, NEITHER IN THE NEW TESTAMENT, THE SEPTUAGINT, NOR THE APOCRYPHA: WITH THEIR PARALLEL VERBAL DEPENDENCIES. 1. &$Aéw.7 oce. twice in undisp. epist. SN oce. once in Heb. I]. Tim. ii. 5. dan τις: fete ths Us cee 5 MBAIO NS Heb. x. 32. ἄθλησιν. Further verbal agreements. Ordinary N. T. words. Heb. x. 34. συνεπαθήσατε. ΠΡ πὶ. '1. 8: συγκακοπάθησον. Heb. x. 92. ἄθλησιν . . παθημάτων." 11. Tim. ii. 3.5. κακοπάθησον .... ἀθλήσῃ. Heb. x. 34. τοῖς δεσμοῖς μου συνεπαθήσατε. II. Tim. ii. 9ἡἁ κακοπαθῶ μέχρι δεσμῶν. Heb. x. 32. πολλὴν ἄθλησιν ὑπεμείνατε. Il. Tim. ii. 10. πάντα ὑπομένω ... ἵνα. Heb. x. 36. ὑπομονῆς γὰρ . » ἵνα. II. Tim. iii, 10. μου... τῇ ὑπομονῇ. Heb. x. 32. ἀναμιμνήσκεσθε. Il. Tim. ii. 14. ὑπομίμνησκε. Heb. x. 25. ἐγγίζουσαν τὴν ἡμέραν. Il. Tim. 1. 12. εἰς ἐκείνην τὴν ἡμέραν. SECT. Iv. | Heb. x. 25. II. Tim. iv. 10. vin tal eee Heb. x. 25. ΤΠ Tim. av, 2 Heb. x. 99, ΤΠ Timi 1. 1S: I. Cor. xi. 2. Heb. x. 28. ΠΕ tin, i142. Heb: vi. 7. 11. ΤΊη,. 11. 6. Heb. vi. 10. 1 Tim. ii. Ὁ: Heb. vi. 9. sae Ik aoe ΧῚ ἡ: II. Tim. ii. 10. - ii. 15. Heb. vi. 9. 7 ims 1. 12s Heb. vii. 25. II. Tim. iv. 18. Heb. xii. 28. lh: Timi ΠΣ + LV Be Pauline words. / ἀπολείπω. THE. EPISTLE TO THE HEBREWS. 191 μὴ ἐγκαταλείποντες. pes με > / εἐγκατελιπεν. > / εἐγκατελιπον. παρακαλοῦντες. 4 TAPAKAAET OV. / κατεχώμεν. Ke τ. λ. ἔχε. x. τ. A. HATEVETE. Xe τ. A χετε. XH. τ. λ. SZh / EMTs βαρτυσιν. διὰ μαρτύρων. γεωργεῖται... μεταλαμβάνει. γεωργόν coe μεταλαμβάνειν. ~ / TOU κοπου. TOV κοπιῶντα. ἐχόμενα σωτηρίας. εἰς σωτηρίαν. σωτηρίας τύχωσι. fi εἰς σωτηρίαν. πεπείσμεθα δέ. , “ πεπεισμοι οὁτι- / ? δι / σώζειν εἰς TO παντελές. / ’ \ , ε ~ σώσει εἰς THY βασιλείαν αὑτοῦ. βασιλείαν παραλαμβάνοντες. συμθασιλεύσομεν. εἰς τὴν βασιλείαν αὑτοῦ. ΤῸ ΟΣ τὺ. 6: 9. χ᾿ 96. 1]. Tim. iv. 13, 20. 102 2. APOSTOLICAL AUTHORITY OF [ SECT. IV. βέθηλος. Heb, xii. 16. iam. 11. 16. ἐκτρέπομαι. Heb, xii. 18: IL VTi. iv. 4. ἔλεγχος. Heb; x1. 1.) {Π ΤΠ τι. 10: ἐνδείκνυμι. Heb. νι 10: 11. ΠῚ Pim. ἵν. 14. ἐνδυναμόω. Heb. xi. 84. ID. Tim. ii. 1. iv. 17. ἐνίστημι. Heb. τσ. 9. 11 Timegin. a. παιδεία. Heb. xu. 5. 7.8. 11. 1. Dim. 111. 16. παραιτέομαι. Heb. xii. 19. 25. IJ. Tim. i. 3. συγκακουχέομαι Heb. xi. 25. συγκακοπαθέω. | ΤΙ. {{π|- ἢ. 8; aides. | occ. once in undisp. epist. I. Tim. ii. 9. occ. once in Heb. Heb. xii. 28. Further verbal agreements. Ordinary N. 'T. words. Heb. xiii. 9. ims ie oy ale (Ephes. iv. 14. μετὰ αἰδοῦς καὶ σωφροσύνης. ~ / μετὰ αἰδοῦς καὶ εὐλαθείας. διδαχαῖς μὴ περιφέρεσθε. μὴ ἑτεροδιδασκαλεῖν. διδασκαλίαις δαιμονίων. περιφερόμενοι ... τῆς διδασ- καλίας.) Heb. xiii. 9. ΠΤ πη: ἀντι Heb. xiii. 4. tam. iv. 3. Heb. xiii. 7. am, ty. 12. > / οὐ βρώμασιν. > / / ἀπέχεσθαι βρωμάτων. τίμιος ὁ γάμος. κωλυόντων γαμεῖν. tp > ~ τὴς ἀναστροφης. > > ~ εν ἀναστροῷγ. SECT. IV.] THE EPISTLE TO THE HEBREWS. 193 Heb. xiii. 11. +s oo ge I: Timeivy 5: Heb. xiii. 13. I. Tim. iv. 10. Heb. xiii. 23. Τα 4 Heb. xiii. 23. I. Tim. i. 16. Pauline words. ἀόρατος. > / ? ἀπόλαυσις. > / ἀσθένεια. ἀφιλάργυρος. βέβηλος. ἐκτρέπομαι, 2 ἐνδείκνυμει. / ἐνδυναμόω. μεσίτης. ὁμολογία. > > 7 ὀνειδισμος. » / ὁρεγομνοιι. / παραιτεομαι. ae ἀναθεωρέω. oce. once in Acts. Acts xvi. 23. > \ A εἰς τὰ ἅγια. Wa ἁγιάσῃ. G 4 ΄ ἁγιάζεται γάρ. ἈΝ ? > Ν ΕΞ ε ~ TOV ὀνειδισμον aUTOU. ὀνειδιζομεθα ὅτι ἐπὶ Θεῷ... σωτήρ. Τιμόθεον... ἐὰν τάχιον ἔρχηται. ἐλπίζων ἐλθεῖν πρός σε τάχιον. ὄψομαι. ὦφθη. Heb; xt 71. Ferm. i. 17. Hebs xi S5e Time ν 17: Heb. xii 9. Ee Pumsve 2a: Feb. ΣΙ Ὁ 1 Tim iii: Ὁ Heb. ἈΠ ΤΟ Ee Fim 9: Ven eh VIR 20: Heby τα 19. Re Bim.) ἢ 6. v. 15. vi. 20. Heb. vi. 10: ER. 1. Bim. 1. 16: Heb. πὶ 3455 1 Fim 1 19 Hebe x24. sles bum: irs ὩΣ Hebe ata inal 4s x SS! Τ᾽ Tims vis is: Heb. x. 99: ἘΠ 265 xii.” 13. I. Tim. Π| 7. Hebe xithiGoae nam. in. 1: vi. 10. Heb; xu. 19.257 7 Lim. iv. 7. Vee > ~ \ ΄ ἀναθεωρῶν τὰ σεδάσματα. oO 194 . APOSTOLICAL AUTHORITY OF [SECT. IV. occ. once in Heb. Heb. xiii. 7. ἀναθεωροῦντες τὴν Exbaciy.* Further verbal agreements. Ordinary N.'T. words. Heb. xiii. ix. διδαχαῖς ξέναις μὴ περιφέρεσθε. Acts xvii. 19.20. διδαχή 3 ξενίζοντα γάρ εἰσφέρεις. wee cere 18. ξένων δαιμονίων. Heb. xiii. 9. διδαχαῖς ποικίλαις. Acts xvil. 19. καινὴ αὕτη διδωχή; II. Tim. iii. 16. ἐπιθυμίαις ποικίλαις. 2. ἵν. 2. 8. διδαχῇ - -. ἐπιθυμίας. Heb. xiii. 4. κρινεῖ ὁ Θεός. Actsxvii.30.31. ὁ Θεὸς .. μέλλει κρίνειν. Heb. xiii. 20. ὁ Θεὸς ὁ ἀναγαγὼν ἐκ νεκρῶν τὸν Κύριον ᾿Ιησοῦν. Acts xvii. 830. ὁ Θεὸς .. ἀναστήσας αὐτὸν ἐκ 91. νεκρῶν. Heb. vi. 2. ἀναστάσεώς TE νεχρῶν. Acts xvii. 92. ἀνάστασιν νεκρῶν. Heb. vi. 1. μετανοίας... καὶ πίστεως. Acts xvii. 90.851. μετανοεῖν .. πίστιν. Heb. v. 12. διὰ τὸν χρόνον. Acts xvii. 80. τοὺς μὲν οὖν χρόνους. Heb. v. 2. μετριοπαθεῖν τοῖς ἀγνοοῦσι. Acts xvii. 580. τῆς ἀγνοίας ὑπεριδὼν ὁ Θεός. Heb. iv. 16. εἰς εὔκαιρον. Acts xvil. 2]. εἰς... εὐκαίρουν. Heb. iv. 12. ἐνθυμήσεων καρδίας. Acts xvil. 29. ἐνθυμήσεως ἀνθρώπου. Heb. iv. 3. ἀπὸ καταθολῆς κόσμου. Acts xvii. 24. ποιήσας τὸν κόσμον. SECT. 1ν.} THE EPISTLE TO THE HEBREWS. Heb. iv. 2. Acts xvii. 21. Heb. iv. 7. Acts xvii. 82. Heb. iv. 7. Acts xvii. 26. Soaks Heb. iv. 7. Acts xvil. 90. Heb. ixz 11; ee ee AS Acts xvii. 24. 11: Cors v.11: Heb. xi. 9. Acts xvii. 26. Heb. xi. 14. Acts xvil. 27. Heb. x. 24. Acts xvii. 16. we VE OO: Cor’ xv. 2. Heb. x. 24. + Vii 26. Acts xv. 39. Rom. iv. 19. Heb. i. 3. Acts xvii. 29. Heb. xii. 26. Acts xvii. 24. 195 € / ~ > ~ ὁ λόγος τῆς AXONS. λέγειν καὶ ἀκούειν. 4 DX > re ae 4 THAW 2.2. εαν AUTOU ἀκούσητε. 7 es > / ἀκουσόμεβθά σου πάλιν. δ᾽. ἢ ε / ὁρίζει ἡμέραν. ὁρίσας καιρούς. A Gi af « / ? > ἢ ee, EOTNTEY ἡμέραν EY ἀνὸρι ὦ WHITE. , μετὰ τοσοῦτον χρόνον. A \ x f TOUS μὲν οὖν χρόνους. Χριστὸς. .. σκηνῆς οὐ χειροποιήτου. > ? / a © οὐ εἰς χειροποίητα ἅγια .. ὁ Χρισ- τός. © ἈΝ > > / ὁ Θεὸς .. οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ. ~ 5... χϑ. » / Θεοῦ . « ObKIAY AX ELPOMOMTOV. κατοικήσας. κατοικεῖν. / ΕΣ ~ πατρίδα ἐπιζητοῦσι. ζητεῖν τὸν Κύριον. > ἈΝ > 4 εἰς παροξυσμὸν ἀγάπης. παρωξύνετο τὸ πνεῦμα αὐτοῦ. abe ἢ ae / ἐγένετο οὖν παροξυσμός. ἡ ἀγάπη οὐ παροξύνεται. κατανοῶμεν ἀλλήλους. κεχωρισμένος ἀπὸ τῶν ἁμαρτωλῶν. ἀποχωρισθῆναι ἀπ᾿ ἀλλήλων. οὐ κατανόησε. χαρακτήρ. χαράγματι. ἐγὼ σείω τὴν γὴν καὶ τὸν οὐρανόν. οὗτος οὐρανοῦ καὶ γῆς Κύριος. 02 100 APOSTOLICAL AUTHORITY ΟΕ [ SECT. IV. Pauline words. ἐμμένω. Heb. viii. 9. Acts xiv. 22. λειτουργέω. Heb. x. 2. Acts xiii. 2. ὀρθός. Heb. xii. 18. Acts xiv. 10. παιδεύω. Heb. xii. 6. 7. 10. Acts xxi. 3. προσφορά. Heb. 5. 6. 10: 1 ΠῸ , Acts xxl. 26. xxiv. 17. σκληρύνω. Heb. iii. 8. 18. 15. ῦ.7ἡ. Acts xix. 9. (vii. 51.) τιμωρία. Heb. x. 29. τιμωρέω. Acts xxii. 5. xxvi. 11. ὑποστέλλω. Heb. x. 58. Acts xx. 20. 27. 4. ἀναλογία. occ. once in undisp. epist. ἀναλογίζομαι. occ. once in Heb. Rom. xii. 6. τὴν ἀναλογίαν. Heb. xii. 3. ἀναλογίσασθε, Further verbal agreements. Ordinary N. T. words. Heb. xii. 2. 8. εἰς τὸν τῆς πίστεως .... ἀναλογί- σασθε. Rom. xii. 6. τὴν ἀναλογίαν τῆς πίστεως. Heb. xii. 2. τελειωτήν. Rom. xii. 2. τέλειον. Heb. xi. 37. ϑλιδόμενοι. Rom. xii. 12. τῇ ϑλίψει. Heb. xii. 1. δι᾿ ὑπομονῆς. Rom. xii. 12. ὑπομένοντες. Heb. xii. 14. εἰρήνην διώκετε μετὰ πάντων. Rom. xii. 18, μετὰ πάντων εἰρηνεύοντες. Heb. x. 30. ἐμοὶ ἐκδίκησις" ἐγὼ ἀνταποδώσω, λέγει Κύριος. SECT. IV. ] THE EPISTLE TO THE HEBREWS. 197 Rom. xii. 19. Heb. xii. 9. Rom. xiii. 1. Heb. xui. 16. Rom. xv. 26. ΡΣ ΧΙ 9. Heb. xiii. 9. Rom. xiv. 1. Heb. xiii. 9. Rom. xiv. 21. Heb. xiii. 15. Rom. xii. 1. an Bent oie bd i Heb. xiii. 15. Rom. xiv. Ll. Heb. xiii. 17. Rom. xiv. 12. Heb. xiii. 20. Rom. xv. 138. Heb. xiii. 1. Rom. xii. 10. Pauline words. yf ἀκοικος- διάκρισις. Ve διάφορος. ὦ Qk ἐνδείκνυμι. ἐνδυναμόω. 5 / EVIO THAI 2 Δ 7 δί ce \ > , * ἐμοὶ ἐκδίκησις" ἐγὼ ἀνταποδώσω, λέγει Κύριος. ὑποταγησόμεθα. ς / ὑποτασσέσθω. loa oe x oh Ν / τῆς OF εὐποιϊας καὶ κοινωνιᾶς. x. A. > / / / εὐδόκησαν .. κοινωνίαν momoao bau. ~ , “ τῶν ἁγίων κοινωνοῦντες. ΜΕΥ 3; \ / τὸ ἀγαθὸν ποίει. 2 / οὐ βρώμασιν. \ 7, μὴ βρώματι. Ν / καλὸν YX. καλὸν τό. ͵ ϑυσίαν αἰνέσεως. Suciay ζῶσαν. αἰνεῖτε τὸν Κύριον. -“ ~ ε 4 τῷ Θεῷ. .. ὁμολογούντων. ἐξομολογήσεται τῷ Θεώ. λόγον ἀποδώσοντες. λόγον δώσει. ὁ δὲ Θεὸς τῆς εἰρήνης. ὁ δὲ Θεὸς τῆς ἐλπίδος .. καὶ εἰρήνης. ἡ φιλαδελφία μενέτω. τῇ φιλαδελφίᾳ εἰς ἀλλήλους. Heb. vii. 26. Rom. xvi. 18. Heb. v. 14. Rom. xiv. 1. Heb. ix. 10. Rom. xii. 6. Heb. vi. 10. 11. Rom. 1x. 17. 22.. Heb. xi. 34. Rom. iv. 20. Heb. ix. 9. Rom. vill. 38. Geo 108 APOSTOLICAL AUTHORITY OF [ SECT. IV. ἐντυγχάνω. Heb. vii. 25. Rom. xi. 2. λειτουργέω. Heb. x. 11. Rom. xv. 27. λειτουργός. Heb. viii. 2. Rom. xiii. 6. οἰκτιρμός. Heb. x. 28. Rom. xii. 1. ὀνειδισμός. Heb. x. 33. αι 20. πηι. 13. Rom. xv. 3. πικρία. Heb. xii. 15. Rom. iii. 14. φιλοξενία. Heb. xiii. 2. Rom. xii. 13. φράττω. Heb. xi. 33. Rom. iii. 19. / 5. ἀνυπότακτος.] occ. three times in undisp. epist. I. Tim. i. 9. ἀνυποτάκτοις. Pit. 1. Ὁ. ἀνυπότακτα. BV LO: ἀνυπότακτοι. oce. once in Heb. Heb. ii. 8. ἀνυπότακτον. Further verbal agreements. Ordinary N. 'T. words. Heb. i. 5. ὑπέταξε. Bete τς ὑπέταξας. Υ Υ (ch ὑποτάξαι. Gee ὑποτεταγμένα. ἘΠῚ}. i. 5. ὑποτασσομένας. ΠΥ ΟΣ ὑποτάσσεσθαι. Ἂς BaP >: ite dll. ike ὑποτάσσεσθαι. Heb. ii. 9.10. Ἰησοῦν... δόξῃ . . « . εἰς δόξαν. XA. τ Fim. i, 2. τὸ εὐαγγέλιον τῆς δόξης. Heb. ii. 9. δόξῃ καὶ τιμῇ. Ι, Τίχη. 1. 17. τιμὴ καὶ δόξα. SECT. IV.] THE EPISTLE TO THE HEBREWS. Pauline words. ἀδόκιμος. ἀνωφελής. ἀσθένεια. , γενεαλογεομοαι. γενεαλογία. > / ἐγδείκνυμι. δεῖς ἢ ἐπίθεσις. ὁμολογία. 6. ἀπείθεια.] Heb. vi. 8. Tit. 1. 16. Heb. vii. 18. Tit. il. 9. 100 Heb. xi. 34. I. Tim. v. 23. Heb. vii. 6. 13 Vimen 45 Pit. mi. 9. Heb. vi. 10. 11. Tits 1. 105 τι: Ὁ: hPa 1. 16. Heb. vi. 2. I. Tim. iv. 14. Heb: {Ππ| 1: vi. 19:19 oce. five times in undisp. epist. Rom. xi. 30. Ephes. 11. 2. ete of sf Vee On Col. iii. 6. oce. twice in Heb. Heb. iv. 6. ey ME RY > / ἀπειθείᾳ. Ε > / εἰς ἀπείθειαν. ἘΠ Ld > / υἱοῖς τῆς ἀπειθείας. εν “ 2 / υἱοὺς τῆς ἀπειθείας. εν ~ > / υἱοὺς τῆς ἀπειθείας. δι᾿ ἀπείθειαν. = > / τῆς ἀπειθείας. Further verbal agreements. Ordinary N. T. words. Heb. iii. 18. Rom. xi. 30. sro Heb. ii. 19. Rom. xi. 23. Heb. 111. 12. Rom. x1. 20. > \ « > , εἰ μὴ τοῖς ἀπειθήσασι. ὑμεῖς ποτὲ ἠπειϑήσατε. κ᾿ ~ / οὗτοι νῦν ἠπείθησαν. > Wes / οὐκ... Ob ἀπιστίαν. 2A ‘ Me. / ἐὰν μὴ oe TH ἀπιστίᾳ, / nw ~ ἀπιστίας, ἐν τῷ ἀποστῆναι. ~ > / Ὕ ἊΝ “ TH ἄπιστιᾳ .. συ be Τὴ ἐστηκᾶςι o 4 ἵν 14. Tim. 1 TOTES 200 APOSTOLICAL AUTHORITY OF [ SECT. IV. Heb. iv. 6. eer. toe DLs Rom. xi. 25. Heb. iv. 16. Rom. xi. 32. ee. ae Kphes. 11. 4. Heb. iv. 3. Ephes. v. 6. δ We gs aS toe Col. ui. 6. Heb. iv. 6. Ἵνα. ὙΠ Ephes. v. 6. Col. iii. 6. Heb. iv. 12. Ephes. 1. 19. 20. ΠΡ 10). a. Uhess. 11. 15. Heb. iv. 12. Col. ili. 4. eye to ee SOE Heb. iv. 12. Ephes. ii. 3. Acts xvii. 29. Heb. iv. 13. οὐκ εἰσῆλθον. y ᾿ οὖν εἰσελθεῖν. ἄχρις οὗ εἰσέλθη. vA / μὴ Va λάξωμεν ελεον. σ \ 7 > / νὰ TOUS MAYTAG EAEYOY. “ > i Nad - ἵνα αὐτοὶ ἐλεηβῶσι. © / > Ψ ὑμετερῷ EASE. Δ Θεὸς πλοῦσιος ἐν ἐλέει- ἐν τῇ ὀργῇ μου. ἣ ὀργὴ τοῦ Θεοῦ. τέκνα ὀργῆς. ἣ ὀργὴ τοῦ Θεοῦ. ~ 5 / οὐκ εἰσῆλθον δι’ ἀπείθειαν. > La! \ ‘ex > ΄ εἰσελθεῖν... μὴ . THS ἀπειθείας. 5, a ΝΣ \ ef μον > ἔρχεται ἐπὶ τοὺς υἱοὺς τῆς ἀπει- / θείας. 5, > Ἂς ‘ πον led > ἔρχεται ἐπὶ τοὺς υἱοὺς τῆς ἀπει- θείας. ὁ Λόγος τοῦ Θεοῦ evepyys*. Ν μ᾽" Δ Sia, ΕΣ ~ THY ἐνέργειαν ἣν ἐνήργησεν ἐν τῷ Χ, τοῦ τὰ πάντα ἐνεργοῦντος .. « ἐν τῷ Χ. λόγον Θεοῦ ὃς καὶ ἐνεργεῖται. ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ. ὁ Χριστὸς ἣ ζωὴ ἡμῶν. © / ~ ο΄. Πα ἢ ὁ λόγος τοῦ Χριστοῦ ἐν ὑμῖν. 2 / A, 9 ~ / ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. ἐπιθυμίαις σαρκὸς καὶ διανοιῶν. 2 / > re ἐνθυμήσεως ἀνθρώπου. 5) / eA οὐκ ἔστι κτίσις ἀφανὴς εγώπιον αὐτοῦ. SECT. IV. | Ephes. ii. 10. Col. iti. 10. Heb. iv. 138. Ephes. v. 19. Cole ing 4: Heb. iv. 14. Ephes. i. 20. Col. iii. 1. Heb. iv. 14. Col. ii. 19. Heb. ii. 14. Ephes. 1. 19. ἀν 10: (01: 11. Heb. x. 33. 34. Philipp. 1. 16. eb. τς}: Ephes. i. 1. Caler. 9: Heb. ii. 1. Rome. 7; Heb. iii. 1. Ephes. 1.18.20. Heboas Ephes. iii. 6. lewd Ver die THE EPISTLE TO THE HEBREWS. 201 ~ / / αὐτοῦ ποίημα κτισθέντες ἐν Χ. Ἴ. / ~ / / MAT εἰκόνα TOU κτίσαντος αὐτον. > ΕΣ / » \ 4 οὐκ ἐστι κτίσις ἀφανὴς. .. πάντα δέ. A Qa 4 ~ Ta OF TWAVTA... PAVEPOUT Ah. ὅταν ὁ Χριστὸς φανερωθῇ. G δὲ \ > ~ / υμεις σὺν αὐτῷ φανερωθήσεσθε. > . / A > Ἁ > ~ διεληλυθότα τοὺς οὐρανοὺς ᾿Ιησοῦν. r > / ΩΣ - / Χριστὸς ἐκάθισεν ἐν τοῖς ἐπουρανίοις. test “« rx ὅν / τὰ ἄνω ζητεῖτε ov ὁ Χριστὸς εστιν. » ~ « “ x κρατῶμεν τῆς ὁμολογίας. ᾽ ~ \ f OU κρατῶν THY κεφαλὴν. [4 ” κρατός ἔχοντα. lA ~ / κατὰ THY ἐνέργειαν τοῦ κράτους. > ~ 7 ~ > / > ~ ἐν τῷ κράτει τῆς ἰσχυό; αὐτοῦ. \ \ Δ ~ Q7 > ~ κατὰ τὸ κράτος τῆς δόξης αὐτοῦ. ϑλίψεσι .... τοῖς δεσμοῖς μου. SAI ... τοῖς δεσμοῖς μου. ἀδελφοὶ ἅγιοι. τοῖς ἁγίοις .. ἐν ᾿Εφέσῳ. Bn δ. = Εν τοῖς ἐν Κολοσσαῖς ἁγίοις. o 4 iY ἅγιοι, κλήσεως ἢ emovpaviou™. κλητοῖς ἁγίοις. 7 - 2 / κλήσεως ἢ ἐπουρανίου, ; Η ‘ κλήσεως" adrod ... ἐν ἐπουρανίοις. μέτοχοι. συμμέτοχα. συμμέτοχοι. 202 APOSTOLICAL AUTHORITY OF [SECT. Iv. Pauline words. ἄκακος. Heb. vii. 28, Rom. xvi. 18. ἀπολύτρωσις. Heb. ix. 15. xi.85. Rom. iii.24. viii. 23. Ephes. i. 7. 14. iv. 40. Col. i. 14. ἀσθένεια. Heb. ἃν. 15. Rom: vi... 239. viil. 26. δουλεία. Heb. ii. 15. Rom. viil. 15. 21. ἔνδικος. Heb. ii. 2. Rom. iii. 8. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 27. 84. x1. 2. καθάπερ. Heb, ἵν. Ὁ. ν. 2. (Rom: ἵν. 16. xii. 4. καταργέω. Heb. ii. 14. Rom. iii. iv. vi. vii. Ephes. 11. 15. κλῆσις. Heb. i. 15 ΠΣ σι 99: Ephes. 1. 18, iv. 1. 4. μιμήτης. Heb. vi. 12. Ephes. v. 1. παράδασις. Heb. i. 2. Homa 23. ἵν. 10. v. 14, παρακοή. Heb. ii. 2. Rom. v. 19. πληροφορία. Heb. vi. 11. Col. 11. 2. σκληρύνω. Heb. iii. 8. 13. Rom. ix. 18. στοιχεῖον. Heb. v. 12. Col. 11. 8. 20. τάξις. Heb. v. 6. Col. ii. 5. τελειότης. Heb. vi. 1. Col. ii. 14. ὑπεράνω. Heb. ix. 5. Ephes. i.21. iv. 10. 7. ἀπεκδέχομαι. oce. six times in undisp. epist. Rom.vill. 19. ἀπεκδέχεται. .+- 99, ἀπεκδεχόμενοι. wee eee 90. ἀπεχδεχομεθᾶ. Cor. 1. 7. ἀπεκδεχομιένου.. SECT. IV. | THE EPISTLE TO THE HEBREWS. 203 Gal. v. & ἀπεκδεχόμεθα. Philipp. ii. 90. ἀπεκδεχόμεθα. oce. once in Heb. Heb. ix. 28. ἀπεκδεχομένοις. Further verbal agreements. Ordinary N. ‘I. words. Heb. ix. 28. Τ᾿ Cor: 1.7. Philipp. iii. 20. Heb. ix. 28. Rom. viii. 23. 24. Philipp. iii. 20. Heb. ix. 28. Philipp. iii. 20. Heb. x. 5. Philipp. iii. 21. Heb. x. 1. Sean wAe Philipp. iii. 12. 10 Heb. 1x. 24. Philipp. 111. 20. Heb. χ. 5; Rom. ix. 22. ὁ Χριστὸς ὀφθήσεται... τοῖς ἀπεκ- δεχομένοις. ἀπεκδεχομένους . . τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. ἀπεκδεχόμεθα Κύριον ᾿Ιησοῦν Χρισ- τόν. πὰ > ἊΝ ed 7, ? τοῖς αὐτὸν ἀπεχδεχομένοις εἰς σωτηρίαν. > / > 4 amexdey ouevos... ἐσώθημεν. σωτῆρα ἀπεκδεχόμεθα. ? f on 3X > ἐκ δευτέρου... τοῖς αὐτὸν ἀπεκ- in / ὀεχομένοις. ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα. »- Ν / σῶμα δὲ κατηρτίσω μοι. -“ ~ / ~ τὸ σῶμα τῆς ταπεινώσεως ἡμῶν ... -" / ~ 80. ᾿Ξ 2 ~ τῷ σώματι τῆς δόξης αὐτοῦ. / ~ οὐδέποτε τελειῶσαι. “ \ « / τετελείωκεν TOUS ἁγιαζομένους. -“ ͵7] οὐχ ὅτι τετελείωμαι. a ᾿ / ὁσοι οὖν τέλειοι. > Lapel , > / εἰσῆλθεν εἰς οὐρανόν. ἐν οὐρανοῖς ὑπάρχει. κατηρτίσω. / KATY PTIT LEV. 204 APOSTOLICAL AUTHORITY OF [ SECT. IV. I. Cor. i. 10. κατηρτισμένοι. sal. vi. 1. καταρτίζετε. ΠΕΡ: xi. 1. ἐλπιζομένων... οὐ βλεπομένων. Rom. vill. 24. ἐλπὶς δὲ βλεπομένη οὐκ ἐλπίς. ἃ / eee cee ee ὃ γὰρ βλέπει τὶς, τί καὶ ἐλπίζει ; . 25. ὃ οὐ βλέπομεν ἐλπίζομεν. Heb, x. 12. αὐτὸς δὲ... ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ. Rom. vill. 984, ὃς καὶ ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ. Heb. νι]. 8. μεμφόμενος γάρ. Rom. ix. 19. τί ἔτι μέμφεται; Heb. xi. 1. πίστις ἐλπιζομένων. x. λ. Gal. v. 5. ἐκ πίστεως ἐλπίδα. Pauline words. αἱρέομαι. Heb. xi. 25. Philipp. 1, ae, Ff ἄμεμπτος. Heb. viii. Philipp. u. 15. lll. 6. διάφορος. Heb. ix. 10. Rom. xii. 6. δουλεία. Heb. 11.156. Rom. viii. 15. 21. Gal. av; 24.9.1, ἐμμένω. Heb. viii.9.. Gal. iii. 10. ἐνίστημιι. Heb. ix. 9. Rom. viii.38. Gal. iA. ἐγτυγχάνω. Heb. vii. 25. Rom. viii. 27. 34. λειτουργέω. Heb. x.11. Rom. xv. 27. λειτουργία. Heb. viii. 6. ix. 21. Philipp. ΠΥ. 90: λειτουργός. Heb. viii. 2. Rom. xiii. 6. xv. 16. Philipp. ii. 25. μεσίτης. Heb. viii. 6. ix. 15. xii. 24. Gal. 111. 19. 20. οἰκτιρμός. Heb. x.28. Rom. xii. 1. Philipp. a 1: SECT. IV.] THE EPISTLE TO THE HEBREWS. 2009 συνείδησις. ΠΕΡῚ ieee. 14, Rom. ix i xi. 5. L. Cor. vil. 7. 10. 12. ὑποστέλλω. Heb. x. 95: Gal. 1. 12. 8, ἀπόλαυσις. oce. once in undisp. epist. Te'Time vig 17. oce. once in Heb. Heb. xi. 25. ? 2 , εἰς ἀπολαῦύσιν. SYA . / eX ely ATOAAUO IY. Further verbal agreements. Ordinary N. T. words. Heb. xi. 26. ΤΠ Πα vie 17. SO EB BEANS Heb. xi. 26. I. Tim. vi. 19. ΠῚ ον ν ἢ: Heb. x. 31. Ein: viz 17: Heb. xi. 10. aera, 144. I. Tim. vi. 19. Heb. xii. 5. I.. Time wae 10 Heb. xii. 15. 1, Tims vn 10. Pauline words. Sal ι ἀόρατος. / ~ μείζονα πλοῦτον. ~ t τοις πλουσίοις. A ΄ ἐπὶ πλούτου. ~ , ἡμῖν πλουσιως. eS 2 ᾿, πλουτεῖν ἐν ἐργοις- τῶν δησαυρῶν. ἀποθησαυρίζοντας. ϑησαυρὸν τοῦτον. Θεοῦ ζῶντος. ἐν Θεώ ζῶντι. τοὺς ϑεμελίους ἔχουσαν πόλιν. οὐ γὰρ ὧδε... πόλιν, ἀλλὰ τὴν μέλλουσαν. ϑεμέλιον καλὸν εἰς τὸ μέλλον. ἀφιλάργυρος ὁ τρόπος. ῥίζα γὰρ πάντων τῶν κακῶν ἣ φιλαργυρία. ῥίζα πικρίας.ἢ ef 0 ῥίζα κακῶν. Heb: xi. 27. I. Tim. i. 17. 206 APOSTOLICAL AUTHORITY OF [SECT. Iv. ἀφιλάργυρος. βέβηλος. / ἐκτρέπομαι. / μεσίτης. ὁμολογία. > > / OVELOIT LOS. ὀρέγομαι. 9. ἀφιλάργυρος.] Heb. xiii. ὅ. 1. ΠῚ ni. 3. Heb. xi. 16.- I. Tim. 1: 9. iv. 7. vi. 20. Heb. xi. 13... 5 7iGim. «4. Gt v. 15. vi. 20. Heb. vii. 6, 1%. 15. xi. 24, 1. Tink Ge: Heb. iii. 1. iv. 14. x. 23. I. Tim. we ὦ, ΤῸΝ Heb. x. 38. xi. θὲ juan. a: Loim; ii. 7. Heb. xi16.) I. Dea. T. νι. 10. oce. once in undisp. epist. I. Tim. ii. 3. occ. once in Heb. Heb. xiii. 5. ἀφιλάργυρον. ἀφιλάργυρος. Further verbal agreements. Ordinary N. T. words. Heb. xiii. 5. 1. Tim, vi. 10. II. Tim. iii. 2. Heb. xiii. 2. 1. Tim. πὸ Ὁ. Heb. xiii. 4. L. Tim. av. 3: Heb. xiii. 9. ΠΤ πὸ: iv. 3: Heb. xii. 9. I. Tim. ijl. 4. ἀφιλάργυρος. 7 φιλαργυρία. φιλάργυροι. τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε. φιλόξενον. τίμιος ὁ γάμος. κωλυόντων γαμεῖν. > / οὐ βρώμασιν. > / 7 ἀπέχεσθαι βρωμάτων. ὑποταγησόμεθα τῷ πατρί. τέκνα ἔχοντα ἐν ὑποταγῇ. SECT. Iv.] THE EPISTLE TO THE HEBREWS. 207 Heb. xiii. 23. Τιμόθεον" mel? οὗ ἐὰν τἄχιον ἔρχηται. I. Tim. 111.14. ἐλπίζων ἐλθεῖν πρός σε τάχιον. 10. ἔνδικος. occ. once in undisp. epist. Rom. iii. 8. κρίμα ἔνδικον. oce. once in Heb. Heb. ii. 2. ἔνδικον μισθαποδοσίαν. Further verbal agreements. Ordinary N. 'T. words. Heb. ii. 2. xi. 6. μισθαποδοσίαν. Rom. iv. 4. ὁ μισθός. ν. 16. τὸ δώρημα. Heb. xi. 6. ἀδύνατον εὐαρεστῆσαιδ ... Tw Oca. Rom. viii. 8. Θεῷ ἀρέσαι οὐ δύνανται. ‘La ΣΙ. εὐάρεστον τῷ Θεῷ. Heb. viii. 12. τῶν ἁμαρτιῶν καὶ τῶν ἀνομιῶν. Rom. iv. 7. αἱ ἀνομίαι καὶ ab ἁμαρτίαι. Pauline words. καθάπερ. Heb. iv.2. Rom. iv. 6. καταργέω. Heb. ii. 14. Rom. iii. 3. 31. καύχημα. Heb. ii. 6. Rom. iv. 2. παράδασις. Heb. ii. 2. Rom. ii. 23. iv. 15. v. 14. παρακοή. Heb. ii. 2. Rom. ν. 19. 11. ἐνεργής.] oce. twice in undisp. epist. I. Cor. xvi. 9. — evepryis. Philem. 6. ἐνεργὴς γένηται. 208 APOSTOLICAL AUTHORITY OF occ. once in Heb. Heb. iv. 12. ἐνεργής. Further verbal agreements. Heb. iv. 12. 1, Wor. xii. 6: Heb. iv. 138. 1 Cor. xii. 6. ἣν CMe eae ΠΕ Heb. iv. 12. ΠΟ δῖ. xi. δ. σα Fie το ἃ Heb. iv. 12. I. Cor. xii. 10. Heb. iv. 12. I. Cor. xv. 45. Heb. vi. 10. i. Cor: xvi. 1G. Heb. vi. 10. «5 [5 Philem. 5. I. ‘Thess: a. Heb. vi. 9. Philem. 5. Heb. vi. 10. Philem. 5. πω Ro Ordinary N. 'T. words. ὁ Λόγος τοῦ Θεοῦ ἐνεργής. διαιρέσεις ἐνεργημάτων εἰσίν. © δὲ > / > Ν πὸ - ὁ δὲ αὐτὸς ἐστι Θεὸς ὃ ἐνεργῶν. [ SECT. IV. / Ν \ \ Δ πάντα δὲ YUVA... πρὸς ὃν. He A. 4 > ~ τὰ πάντα ἐν πᾶσιν. ͵΄ Ν es " ~ TAVTA δὲ TAUTA EVEDYEh. x. A. ὁ Λόγος τοῦ Θεοῦ. λόγος σοφίας. / / λόγος γνώσεως. νεργῆς. νεργήματα δυνάμεων. - ξ € 3 ξ ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ. ς > Ν ~ ~ ὁ ἔσχατος ᾿Αδὰμ, πνεῦμα ζωοποιοῦν. - ΄ - -" / τοῦ ἔργου ὑμῶν καὶ τοῦ κόπου. συνεργοῦντι καὶ κοπιῶντι. ~ e ~ ~ f τοῦ ἔργου ὑμῶν καὶ τοῦ κόπου ΄ ἀγάπης. A ~ Ν ‘ μιμηταὶ τῶν διὰ πίστεως. A σου τὴν ἀγάπην καὶ τὴν πΐστιν. τ - ~ ~ / ὑμῶν τοῦ ἔργου τῆς πίστεως. - ~ ἣ» καὶ τοῦ κόπου τῆς ἀγάπης. / / ἐχόμενα σωτηρίας. Ν / a 35 τὴν πίστιν ἣν ἔχεις. ζω f διακονήσαντες τοῖς ἁγίοις. > 7 \ c / εἰς πάντας TOUS αγίους. ἵνα ὑπὲρ σοῦ διακονῇ μοι. τῆς SEGIS. IV. | Heb. x. 26. Philem. 14. Heb. iv. 10. Philem. 7. Pauline words. THE EPISTLE TO THE HEBREWS. 209 ε / ἑκουσίως. κατὰ ἑκούσιον. κατέπαυσεν. / ἀναπέπαυεται. διάκρισις. Heb: v. ΙΑ 1 Cor; xi. 10. καθάπερ. Heb. iv. 2. I. Cor. Στ 12: καταργέω. Heb. 11. 14. I. Cor. xv. 24. 26. καύχημα. Heb. iii. 6. I. Cor. ix. 15. 16. κλῆσις. Heb. iii. 1. I. Cor. vii. 20. μετέχω. Heb: tia N40 ον 19... ὙΠ IS. L. Corivs Gs 1x55. 16: περιδόλαιον. Hebi 1 12.014 Cort ἘΠ 15. πόμα. Heb: ix. 10. Li Cor. ΣΧ: 4. τάξις. Heb. ν. 6. 10. I. Cor. xiv. 40. 12. ἐφάπαξ. | oce. twice in undisp. epist. Rom. vi. 10. I. Cor. xv. 6. «πέθανεν ἐφάπαξ. ὥφθη... . ἐφάπαξ. oce. three times in Heb. Heb. vii. 27. τοῦτο ἐποίησεν ἐφάπαξ. sade ΤΟΣ εἰσῆλθεν ἐφάπαξ. x. A. χ. 10. διὰ τῆς προσφορᾶς 1. Χ, ἐφάπαξ. Further verbal agreements. Ordinary N. T. words. Heb. vii. 27. τῶν ἁμαρτιῶν... ἐφάπαξ ἑαυτὸν ave νέγκας. Rom. vi. 10. Heb. vii. 28. Rom. vi. 19. mb ἐπὶ / > “ἢ 3 if ξ TY ἁμαρτίᾳ ATE avEey ἐφαπὰ 5 ? , 7 > / ἀνθρώπους ... ἔχοντας ἀσθένειαν. ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν. t ἐφάπαξ, in Heb., as in undisp. epist., is predicated exclusively of Christ. Ῥ 210 APOSTOLICAL AUTHORITY OF Heb. vii. 28. Rom. viii. 3. Heb. viii. 12. Rom. vi. 13. Heb. viii. 12. Rom. vi. 19. Heb. viii. 13. Rom. vii. 6. Heb. vii. 16. Rom. vii. 12. 14. Heb. vii. 16. Rom. vi. 22. TT Cor: vill. Heb. 1x, 1. a ip ies Aare 9. Rom. v. 16. dete iN ἐγ. wt. Heb. ix. 10. Rom. vi. 4. I. Cor. xv. 29. Heb. ix. 18. Rom. vii. 6. Heb. x. 1. Rom. viii. 29. I. Cor. xy. 49. Heb. x. 10. Rom. vii. 4. « / > / ὁ νόμος .. . ἀσθένειαν. ~ / 2 i os / τοῦ νόμου ἐν ᾧ ἠσθένει. > / Nye “ ἀδικίαις .. καὶ ἁμαρτιῶν. > / onan: , ἀδικίας τῇ ἁμαρτίᾳ. τῶν ἀνομιῶν. ~ / τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν. ~ / ἐν τῷ λέγειν καινὴν πεπαλαίωκε. > Y, > / EV καινότητι .. OU παλαιότητι νόμον ἐντολῆς σαρκικῆς. νόμος «++ ἐντολὴ ... σαρκικός. ~ > , ζωῆς ἀκαταλύτου. ‘ Tis ζωὴν αἰώνιον. καταλυθῇ. δικαιώματα λατρείας. δικαιώμασι σαρκός. > / εἰς δικαίωμα. ’ ~ δικαίωμα τοῦ νόμου. \ > / ~ / τὰ δικαιώματα TOU νόμου. βαπτισμοῖς. βαπτίσματος. βαπτιζόμενοι. / ἐγκεκαίνισται. > / EV καινότητι. \ > / THY εἰκόνα. sd / τῆς εἰκόνος. Ν 2 a, τὴν εἰκόνα. διὰ τῆς προσφορᾶς ἢ τοῦ σώματος τοῦ ᾿Ιησοῦ Χριστοῦ. διὰ τοῦ σώματος τοῦ Χριστοῦ. ΠΡΕΟΤ. Iv. SECT. Iv. | THE EPISTLE TO THE HEBREWS. Heb. ix. 28. I. Cor xvas. Heb. ix. 27. I. Cor. xv. 21. Heb. ix. 27. 0. I. Cor. xv. 94. Heb. ix. 28. Rom. vi. 10. Heb. ix. 24. PS Cor. vec: Heb. ix. 24. TE Cor. νοοῖ Heb. ix. 24. II. Cor. iv. 6. Heb. ix. 26. II. Cor. iv. 10. Heb. x. 9. II. Cor. iii. 16. Pauline words. 5» AKAKOS» > / ἀσθένεια. 211 ὁ Χριστὸς... ὀφθήσεται. Χριστὸς ... ὥφθη. ἔπειτα ὠφθη. ἔπειτα ὠφθη. , > / “ > ~ τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν. δ’ ἀνθρώπου ὁ ϑάνατος. ‘ Ν “ / μετὰ δὲ τοῦτο κρίσις. / ~ CO συντελείᾳ τῶν αἰώνων. ΜΡ Ν / ειτὰ TO TEAOS. οὕτως ὁ Χριστὸς ἅπαξ. x. λ. Χριστὸς .. ἀπέθανεν ἐφάπαξ. » / iy, οὐ yap εἰς χειροποίητα ayia. 2 , οἰκίαν ἀχειροποίητον. > ν᾿ > > Ν Ν > / ἀλλ᾽ εἰς αὐτὸν τὸν οὐρανόν. 4 > αἰώνιον, ἐν τοῖς οὐρανοῖς. © Ν ~ / ~ 0 Xpictos . . TH προσώπῳ τοῦ Θεοῦ. τοῦ Θεοῦ ἐν προσώπω ᾿Ἰησοῦ Χριστοῦ. © Ν / ὁ Χριστὸς... πεφανέρωται. ἵνα ἣ ζωὴ τοῦ ᾿Τησοῦ φανερωθῇ. ἀναιρεῖ τὸ πρῶτον. περιαιρεῖται τὸ κάλυμμα. Heb. vii. 26. Rom. xvi. 18. Heb. iv. 15. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 26. Pp 2 212 APOSTOLICAL AUTHORITY OF [ SECT. IV. διάκρισις. διάφορος. SUNY EVOELKYUMS. > / ἐνδυναμόω. ἐνίστημι!. ἐντυγχάνω. καθάπερ. καταργέω. καύχημα. λειτουργέω. λειτουργύς. μετέχω. οἰκτιρμός. ὀλοθρεύω. ὀλοθρευτής. πόμα. 7 προσφορα. συνείδησις. τάξις. ᾿ Heb. ν. 14. Rom. xiv. 1. I. Cor. xi. 10. Heb. ix. 10. Rom. xii. 6. Heb. vi. 10..11.. Kom. ax. 17: 22. Heb. xi. 34. Rom. iv. 20. Heb. ix.9. Rom. viii.38. I. Cor. Vil. oe. Heb. vii. 25. Rom. vii. 27. 94, Heb. iv. 2. v. 4. Rom. iv. 6. ΧΙ: L.. Cor x-d2. Heb. ii. 14. Rom. vi.6. I. Cor. xv. 24. 26. Heb. 1.6. .Rom.iy,2. 1. Cor. x. 1. 10. Heb. x. 11. Rom. xv. 27. Heb.! vii. 2. “Roms xii Ὁ: wv 16. Heb: nu. Δ Ὑ 15: Ὁ vu. 19: 1) ΘΑ |) xcs sal; See, σι 21. 30. Heb: x. 28. thom. =u. I. Heb. xi. 28. τ Cor: x. 10: Heb. ix. 10. I. Cor. x. 4. Heb. x. 5. Rom. xv. 16. Heb: ix. 9. 14, x/95925 0. 18- Rom. ἢ. 155. 152 Jb xm. 5: IsCor: vii. 7: ΤῸ Ὁ ox. 25. 27. 28: 99. Hebi. 11 2. sega .. Cor: xiv. 40. SECT. IV.] THE EPISTLE TO THE HEBREWS. Φ19 13. ἴσημι. occ. once in Acts. Acts xxvi. 4. ἴσασι πάντες οἱ ᾿Ιουδαῖοι. oce. once in Heb. Heb. xii. 17. ἴστε γάρ. [᾿Ἰουδαῖοι, subintell. ] Further verbal agreements. Ordinary N. 'T. words. Heb. xii. 17. Acts xxvi. 5. “ / οτι καὶι.- “ 4 οτι KATA. Heb. xi. 19. 5 BR 6 pe ee ὠνῇ ῥημάτων. ἧς οἱ ἀκούσαντες. Η; 3 φ τὸν λαλοῦντα... οὗ ἣ φωνή. Acts xxvi. 14. Heb. xii. 25. Tok Acts xxvi. 19. Heb. xu. 25. Acts xxvi. 19. Heb. ix. 28. Acts xxvi. 19. Pauline words. 2 ΄ ἀναθεωρέω. ἐμμένω. Sais παιδεύω. / TAPANT EOL CLI. σκληρύνω. τιμωρία. τιμωρέω. ΄ / ὑποστελλω, ἤκουσα φωνὴν λαλοῦσαν πρός με. βλέπετε μὴ παραιτήσησθε τὸν. x. A. ~ > / fy... τις «- πέσῃ τῆς ἀπειθείας. » > ,ὔ > / οὐκ eysvouny ἀπειθής. ΕΣ ἘΣ ~ TOY απ ουρᾶνων. ΦᾺ / τῇ οὐρανίῳ ὀπτασία. ‘ ‘ ‘ ἐκ δευτέρου... ὀφθήσεται. τῇ οὐρανίῳ ὀπτασίᾳ. ‘ ὁ ‘ > 4 w~ εἶδον .. οὐρανόθεν... φῶς. Heb. xiii. 7. Acts xvii. 23. Heb. viii. 9. Acts xiv. 22. Heb. xii. 6.7.10. Acts xxii. 3. Heb. xii. 19.25. Acts xxv. 11. Heb.-it. &. 3, 15. av. 7. Acts x1x. 9. Heb. x. 29. Acts xxii. 25. xxvi. 11. Heb. x. 38. Acts xx. 20. 27. 1 aes 214 APOSTOLICAL AUTHORITY OF [SECT. IV. 14. κακοπαθέω. συγκακοπαθέω. | κακουχεόμαι. συγκακουχεόμαι. κακοπαβέω occ. three times in undisp. epist. by κακοπάθησον. ΠΠ Tim. 11. 3. 0 ate hts 822 Oh ἐν ᾧ κακοπαθῶ. Baee: (2 viV.Ds κακοπάθησον. συγκακοπαθέω oce. once in undisp. epist. IT. Tim. 2.8. κακουχεύμαι oce. twice in Heb. Heb. xi. 37. ἘΠῚ: Yee συγκακοπάθησον τῷ εὐαγγελίῳ. κακουχούμενοι. - Ἵ τῶν κακουχουμενῶν. ; : συγκακουχεόμαι occ. once in Heb. Heb. xi. 25. συγκακουχεῖσθαι τῷ λαῷ TOU Θεοῦ. Further verbal agreements. Ordinary N. T. words. Heb. x. 34. x1. 36. sis te EEL I. Tim. 1.8. Peemere ih. 9. τοῖς δεσμοῖς μου. oS ἔτι δὲ δεσμῶν. ~ / « Ὁ / τῶν δεσμίων ὡς συνδεδεμένοι. > Ν Ν , > ~ ἐμὲ τὸν δέσμιον αὐτοῦ. μέχρι δεσμῶν ὡς κακοῦργος" ἀλλ᾽ oo... οὐ δέδεται. Heb. x. 34. LT. Tim. 1.9. Heb. x: 32. ΤΠ Tim, mete Heh. χοῦ» Ml, Da nave aleve | oe i Tim. 11.10. Pes Lee 5}. eoe5ee συνεπαθήσατε. ~ ΄, TAUTA TAC% We παθημάτων.“ παθημασιΐ.. μοι, “ G , πολλὴν ἀθλησινὴ ὑπεμείνατε. © / ὑπέμεινε σταυρόν. τὸν τοιαύτην ὑπομεμενηκότα. > , = 38 Le , εἰ παιδείαν" ὑπομένετε. / © / πάντα ὑπομένω. » ε “ Α ΄ὔ εἰ ὑπομένομιεν καὶ συμθασιλεύσομεν. SECT. IV. | THE EPISTLE TO THE HEBREWS. Q15 Heb. xii. 28. διὸ βασιλείαν .. παραλαμβάνοντες. HY. Tim. ii. 12. Heb. xi. 16. πὶ be Ik: Tim 1 9. sag abit s ate Ὁ ΠΟ: Heb. vi. 4. II. Tim. i. 10. Heb. x. 25. Pe iimes. Fe. Heb. x. 28. ἘΠΕῚ. TE. Timi τ. ive’. Heb. xiii. 22. II. Tim. ity. Ὁ. Ὁ. Pauline words. Bebnroc. ἐκτρέπομαι. ἔλεγχος. ἐνδείκνυμι. ἐνδυναμόω. ἐνίστημι. > , ἐπίθεσις. "ἊΣ παιδεία: συμβασιλεύσομεν. οὐκ ἐπαισχύνεται. οὐκ ἐπαισ χύνεται. μὴ ἐπαισιχυνθῆς. οὐκ ἐπαισχύνομαι. οὐκ ἐπῃσχύνθη. φωτισθέντας. / φωτίσαντος. ? f \ G / ἐγγίζουσαν τὴν ἡμέραν. εἰς ἐκείνην τὴν ἡμέραν. > ES, | \ * \ 7 ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν. νέφος μαρτύρων. διὰ πολλῶν μαρτύρων. διαμαρτύρομαι οὖν ἐγώ. ἀνέχεσθε .. τῆς παρακλήσεως. / 2 b eet παρακάλεσον .. οὐκ ἀνέξονται. Heb. xii. 16. 11]. Lim. 11. 16. Heb. χιι. 13. II. Tim. iv. 4. Heb. xi. 1. II. Tim. iii. 16. Heb. vi. 10.11. 11. Tim. iv. 14. Heb. xi. 34. II. Tim. ii. 1. iv.17. Heb. ix. 9...11. ΤΊΩ,. ii. 7. Heb. vi. 2. II. Tim. i. 6. Heb. xii. igsieeliss LE Tim. il. 16. occ. once in undisp. epist.: once in Heb. oce. once in Heb. 15. μήπω. μηδέπω. μηδέποτε. J occ. once in undisp. epist. Rom. ix. 11. μήπω γὰρ γεννηθέντων. Ρ 4. 910 APOSTOLICAL AUTHORITY OF [ SECT. Iv. Heb. ix. 8. II. Tim. ii. 7. Heb. x1. 7. / w μήπω πεφανερῶσθαι. μηδέποτε εἰς ἐπίγνωσιν. μηδέπω βλεπομένων. Further verbal agreements. Ordinary N. 'T. words. Heb. viii. 8. Rom. ix. 4. Heb. viii. 6. ee ER 90. Rom. ix. 4. Heb. viii. 6. Rom. ix. 4. Heb. viii. 6. Rom. ix. 4. Heb. ix. 1. Rom. ix. 4. Heb. x. 26. ie tim, in: 7: Heb. ix. 2. II. Tim. iii. 10. Heb. x. 38. ἔνι. 1.0. II. Tim. iii. 10. Heb. x. 36. Dim. m1. 10. Heb. x. 32. im, ai. 10. ae ae \ > > ΄ ἐπὶ τὸν οἶκον ᾿Ισραηλ. ν / > 3 ἂν οἵτινες εἰσιν ᾿Ισραηλίται. / ΕΣ by, / E'S κρείττονος ἐστι διαθήκης μεσίτης. διαθήκην καινήν" οὐ κατὰ τὴν δια- θήκην. καὶ αἱ διαθήκαι.- σῦν, / > / ἐπὶ χρείιττοσιν ἐπαγγελίαις. ἈΝ ©? / καὶ αἱ ἐπαγγελίαι. νενομοθέτηται. ἢ ε if καὶ ἣ νομοθεσία." δικαιώματα λατρείας. ε ! καὶ ἡ λατρεία. ἢ τὴν ἐπίγνωσιν τῆς ἀληθείας. > > / > ͵ εἰς ἐπίγνωσιν ἀληθείας. ε / ἡ πρόθεσις. τῇ προθέσει. © Ν / Ε / / ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. διὰ πίστεως καὶ μακροθυμίας. x. A. τῇ πίστει, τῇ μακροθυμίᾳ. ὑπομονῆς γάρ. τῇ ὑπομονῇ. 7 , / UMELENVATE παθημάτων.“ τῇ ὑπομιονῇς - «. τοῖς παθήμασιν. SECT. IV. | THE EPISTLE TO THE HEBREWS. 217 Heb. ix. 8. μήπω πεφανερῶσθαι. . 90: διὰ τῆς ϑυσίας αὑτοῦ πεφανέρωται. (I. Tim. iii. 16. εὸς ἐφανερώθη ἐν σαρκί.) Il. Tim. 1.10. φανερωθεῖσαν δὲ νῦν διὰ τῆς ἐπιφα- νείας. Pauline words. ἀπεκδέχομαι. Heb. ix. 98. Rom. vii. 19. 99. 25. διάφορος. Heb. ix. 10. Rom. xii. 6. ἔλεγχος. Heb. xi. 1- 11: Time on 10: ἐνδείκνυμι. Heb. vi. 10.11. Rom. ix. 17. ΟΝ RE Riis. nv ἐνδυναμόω. Heb. xi. 34. Rom. iv. 20. ΤΠ ΠΣ τῆς inca 17. ἐνίστημι. Heb. ix. 9. Rom. viii. 38. II. Tim. iii. 1. ἐπίθεσις. Heb. vic 22, 11 Pim: 1: 6. εὐαρεστός. Heb. xi. 5.6. xii. 16.21. Rom. Mite Le Dare Ss ἐφάπαξ. Heb.ix. 12. x: 10: Rom. vi. 19. νεκρόω. Heb. xi. 19. Rom. iv. 19. οἰκτιρμιός. Heb. x. 28. Rom. χα 1. ὀνειδισμός. Heb. x. 33. xi. 26. Rom. xv. 8. παιδεία. Heb. xii. 5.4 11 πη. ii. 16: TE Tim. 1: 8: φράττω. Heb. xi. 33. Rom. tii. 19 ase Heb. xi. 25. συγκακοπαθέω. 16. νεκρόω.] oce. twice in undisp. epist. Rom. iv. 19. νενεκρωμεένον. Col. it. ἢ, νεκρώσατε. oce. once in Heb. Heb. xi. 12. γενεκρωμένου. 218 APOSTOLICAL AUTHORITY OF [ SECT. IV. Further verbal agreements. Ordinary N.'T. words. Heb. xi. 11. Rom. iv. 19. Heb.’ xi. 11. Rom. iv. 20. Heb. xi. 12. Rom. iv. | Heb. xi. 8. Rom. iv. 16. Heb. xi. 9. Rom. iv. 19. Heb. xii. 2. Cal. vas ΤῈ Heb. x1. 8. 9. Rom. iv. 13. Heb. xi. 9. Rom. vil. 17. Pauline words. πὴ ἀόρατος. > Ὁ ἀπεκδέχομιαι. , Ν pa ΙΕ Το. πίστει καὶ αὐτὴ Σάρρα. , Ν Are πίστει... καὶ... Σάῤῥας. δύναμιν .. ἔλαβε. > > if %* ~ , ἐνεδυναμώθη TY πιστει. ἀφ᾽ ἑνὸς... ταῦτα νενεκρωμένου. τὴν νέκρωσιν τῆς μήτρας Σάῤῥας. πίστει ᾿Αδραάμ, ἐκ πίστεως ᾿Αδραάμ. πίστει... εἰς τὴν γῆν τῆς ἐπαγ- γελίας. i ἐπαγγελία τῷ ᾿Αδραὰμ ... διὰ / πίστεως. Ἰησοῦν... ἐν δεξιᾳ τοῦ Θεοῦ ἐκά- θισεν. ὃ Χριστός ἐν δεξιᾷ τοῦ Θεοῦ καθή- μένος. πίστει ᾿Αδραομ, ... κληρονομίαν... ἐπαγγελίας. ἐπαγγελία.. «᾿Αὐραὰμ - ... κληρό- “ γομῶὸν . ς«πιστεῶς. συγκληρονόμων τῆς ἐπαγγελίας. συγκληρονόμοι Χριστοῦ. Heb. xi. 97. Rom. i. 20. Col. i. 15. 16. Heb. iv. 6.11. Rom. xi. 30. 32. Col. iii. 6. Heb. ix.28. Rom, vill. 19.23, 25. SECT. Iv.]| THE EPISTLE TO THE HEBREWS. 219 ? a ἀπολυτρώσις. > / ἀσθένεια. 9 ΄, ἐνδυναμόω. 7 εὐαρεστός. ἐφάπαξ. ϑίγω. ἱλαστήριον. πληροῷο ρία. τάξις. ὑπεναντίος. φράττω. 17. ὀρέγομαι. Heb. ix. 15. xi. 35. Rom. iil. 24. Gol. 14. Heb. iv. 16. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 26. Heb. xi. 34. Rom. iv. 20. Heb. xi. 5. 6. xiii. 16.21. Rom. xi. 1.2. xiv. V8) Col. i. 20: Heb. x. 10. Rom. vi. 10. Heb: xi.. 285511. 205 61 1|5 21, Heb. ix. 5. Rom. iii. 25. Hebs, Σ. 99. Colon. 2: Heb: vaio th. 17. Bi) Colour 5: Heb: x27. Colf2e14. Heb. xi. 33. Rom. iii. 19. oce. twice in undisp. epist. 1 Tim. iii. 1. vi. 10. occ. once in Heb. Heb. xi. 16. 5... Κ ~ ὀρέγεται, καλου. τινὲς ὀρεγόμενοι. κρείττονος ὀρέγονται. Further verbal agreements. Ordinary N. T. words. Heb. xiii. 5. J. Tim. vi. 10. Heb. xii. 15. J. Din vi. ΤΣ Heb. x1. 25. 87. 11. Tim. 1. 8. Heb. xi. 38. I... Tim. vi 10: Heb. xi. 39. ΓΤ yi. a0. ἀφιλάργυρος ὃ τρόπος. ἣ φιλαργυρία. ῥίζα πικρίας. ῥίζα πάντων κακῶν. συγκακουχεῖσθαι τῷ λαῴ τοῦ Θεοῦ. ΄ ANE) / συγκακοπάθησον τῷ εὐαγγξλίωῳ. 4 / πλανώμενοι. ἀπεπλανήθησαν. SQ A “ / διὰ τῆς πίστεως. > \ ~ 7 ἀπὸ τῆς πίστεως- © 20 APOSTOLICAL AUTHORITY OF Heb. xi. 37. Heb. xiii. 3. ST me 11. 9. Sah eee 9. TV. ὅς Heb. xi. 96. I. Tim. vi. 18. Heb. xi. 26. Ι. Pim: wi. 19. Heb. xi. 10. Tim. vi 19. Heb. xii. 5. 13 Fit. ‘viz 8: Pauline words. Ts ἀόρατος. ἀπόλαυσις. =) / ἀσθένεια. ἀφιλάργυρος. βέβηλος. / ἐκτρέπομαι. ε , ομολογία. > , ὀνειδισμός. πρόδηλος. κακουχούμενοι. [ SECT. Iv. - if ΄ > 7 τῶν δεσμίων ὡς συνδεδεμένοι, τῶν κακουχ / ουμένων ὡς. xX. A. \ Ἐν / ΄ σὺ οὖν κακοπάθησον ὡς. x. A. ἐν ᾧ κακοπαθῶ. μέχρι δεσμῶν, ὡς. κακοῦργος. κακοπάθησον. 7 ~ μείζονα πλοῦτον. Gi 2 5», ~ WHOUTELY EV ἐργοις κᾶλοις. τῶν δησαυρῶν. > 7 ἀποθησαυρίζοντας. ϑεμελίους ἔχουσαν. ϑεμέλιον καλόν ᾿ 7 ἀρκούμενοι τοῖς παροῦσιν. ΄ > / τούτοις ἀρκεσθησόμεθα. Heb. Heb. xi. 25. Heb. xi. 34. Heb. xiii. 5. Heb. xii. 16. vi. 20. Heb. xii. 19. vi. 20. ee ae Heb. vi. 10. 11. Heb. xi. 84; {, Pam: 17. 1, Dan; vi. 7; 1 ὙΓπΠ|: τ, 23; Lim. an. '3. I. Tim.4. 9. iv. 7. 1. Tim. δ. ν. U5. I. Tim. i. 16. L. Toni i a2. Heb. iii. 1. iv. 14. x. 23. I. Tim. vi. 12. 13. Heb. x. 33. xi. 26. xii. 13. I. Tim. 115. 7: Heb. vii. 14, 1. Tim. v. 24, 25. 5ΕΟΤ. IV. | THE EPISTLE TO THE HEBREWS. Fat 18. παρακοή.}} oce. twice in undisp. epist. Rom. v. 19. II. Cor. x. 6. occ. once in Heb. Heb. ii. 2. διὰ παρακοῆς. παρακοήν. παρακοή. Further verbal agreements. Ordinary N. 'T. words. Heb. i. 1. Rom. v. 12. Heb: i, 2: Rom. v. 14. Heb. ii. 2. Rom. 111. 8. Heb. ii. 3. Rom. v. Ll. Hebs is ts: Rom. v. 10. Heb. ii. 9. Rom. v. 12. (Col. ii. 21. Heb. i. 14. 15. Rom. v. 10. Ny \ ~ Ola τοῦτο. QA ~ 01a τοῦτο. πᾶσα παράδασις.ἢ τῆς παραδάσεως" ᾿Αδάμ. ἔνδικον" μισθαποδοσίαν. ~ " ἡ κριμα ἔνδικον. ὃ ἀρχὴν λαβοῦσα... διὰ τοῦ Κυρίου. διὰ τοῦ Κυρίου... ἐλάθομεν. “ Ἢ 2 ΄ ἕως τοὺς ἐχθρούς. > \ ? , εἰ γὰρ ἐχθροί. G Ν Ν ΄ / ὑπὲρ παντὸς γεύσηται ϑανάτου. 2 if > / © / εἰς πάντας ἀνθρώπους ὁ ϑάνατος. μηδὲ γεύσῃ.) ~ v4 4 διὰ τοῦ Javarou ... ἀπαλλάξῃ. ς ~ 4 / διὰ τοῦ δανάτου .. . καταλλαγέντες. ΄ ~ ~ \ rh κατηλλάγημεν TH Θεῶ διὰ τοῦ y | Savatov. + ὑπακοὴ; ἡ, obedientia, ut παρακοὴ est inobedientia. Que ele- ganter a Paulo inter se committuntur, ep.ad Rom. 5.19. Steph. in verb. The use of both words, Heb. ii. 2. and v. 8, derives increased force from this remark of Stephens, as indicative of the same hand, us) APOSTOLICAL AUTHORITY OF [ SECT. IV. ἘΠΕ 11. 17: Rom. v. 14. Bie UWI, ἢ. vill. 3. (Philipp. ii. 7. Heb. ii. 17. Rom. viii. 3. Heb. iv. 15. Rom. v. 14. ee. WHA: Heb. ii. 11. Rom. v. 16. aby WK Heb. ii. 11. Rom. v. 18. Heb. i. 11. Rom. v. 5. II. Con. x. 8, Heb. ii. 11. Bas sce ke Rom. viii. 29. eee Heb. iv. 15. Rom. v. 6. Heb. ii. 8. Rom. vii. 7. Heb. ii. 2. Re κι Ὁ. Rom. iv. 4.5. 16. {ΠῚ τ: ix. 17: Ὁ 19: τοῖς ἀδελφοῖς ὁμοιωθῆναι. ἐπὶ... ὁμοιώματι .. «᾿ Addy. x. A. τῷ ὁμοιώματι τοῦ ϑανάτου αὐτοῦ. ἐν ὁμοιώματι σαρκός. 3 © id > / EV OMOIWMATS ἀνθρώπων. ) ὁμοιωθῆναι ... εἰς... τὰς ἁμαρτίας. ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. καθ᾿ ὁμοιότητα χωρὶς ἁμαρτίας. ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι. ἐν ὁμοιώματι σαρκὸς ἁμαρτίας. ἐξ ἑνός. ἐξ ἑνός. διὰ τοῦ ἑνός. ἐξ ἑνὸς πάντες. δι’ ἑνὸς. εἰς πάντας. οὐκ ἐπαισχύνεται. οὐ καταισχύνει. οὐκ αἰσχυνθήσομαι. ἀδελφοὺς αὐτοὺς καλεῖν. τοῖς ἀδελφοῖς μου. / αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. ταῖς ἀσθενείαις ἡμῶν. ὄντων ἡμῶν ἀσθενῶν. » > , οὔπω... ὑποτεταγμεέναι. οὐχ ὑποτάσσεται. ἔλαθεν ἔνδικον μισθαποδοσίαν. / / μισθαποδότης γίνεται. © Ν > 4 DN ὁ μισθὸς οὐ λογίζεται" τὸ δώρημα. Ν a μισθὸν ἔχω. / z 2 © / τίς οὖν μοι ἐστιν ὁ μισθός 5) SECT. IV.| THE EPISTLE TO THE HEBREWS. 223 Heb. xi. 6. ἀδύνατον svapzoryca™ .. τῷ Θεῷ. Rom. vii. 8, Θεῷ ἀρέσαι οὐ δύνανται. Heb. ii. 2. πᾶσα παρακοὴ ἔλαθεν ἔνδικον. ἢ ΠῚ Corrs.G: ἐκδικῆσαι πᾶσαν παρακοήν. Heb. iv. 12. ἐννοιῶν καρδίαις. x. A. ΤΕ Cer. x: 5: πᾶν νόημα. κι. A. Heb. iv. 12. διϊκνούμενος. ἢ II. Cor. x. 14. ἐφικνούμενοι. ἢ Heb. vii. 2. 5. βασιλεὺς δικαιοσύνης .. μένει εἰς τὸ διηνεκές. II. Cor. iv. 9. ἡ δικαιοσύνη αὐτοῦ μένει εἰς τόν αἰῶνα. Pauline words. ἀσθένεια. Heb. iv. 16. v. 9. Rom. vi. 19. Vill; δ... 21 Mor: ΕΙΣ 90: Re ὅς 92 10. δουλεία. Heb. ii. 15. Rom. viii. 15. 21. ἔνδικος. Heb. ii. Ὁ. Rom. iii. 8. καθάπερ. Heb. iv. 2. v. 4. Rom. iv. 6. xu. 14. καταργέω. Heb. 11.14. Rom. iv. 14. 11. (ον. vi. 19. ἘΠῚ᾿ 8. καύχημα. Heb. iii. 6. Rom. iv.2. II. Cor. ix. 3. μέτοχος. Heb. iti. 1. 11 Cor. vi. 14. ὁμολογία. Heb. 1...1. Teor: rx. 19. παρἄθδαοις. Heb. ii. 2. Rom. ii. 23. iv. 15. v. 14. σκληρύνω. Heb. iii. 8. Rom. ix. 18. ὑπόστασις. Heb. i. 8. iii. 14. II. Cor. ix. 4. y ten ee 19. τρίς ἢ occ. once in undisp. epist. παραπλησίως. ο66. once in Hebrews. Philipp. 11.27. παραπλήσιον ϑανάτω. Heb. 11. 14. παραπλησίως... τοῦ ϑανάτου, 904. APOSTOLICAL AUTHORITY OF [ SECT. we Further verbal agreements. Pauline words. ἄμεμπτος. Heb. viii. 7. Philipp. i. 15. iii. 6. Bebaiwors. Heb. vi. 16. — Philipp. 1. 7. ἐπουράνιος. Heb. iii. 1. vi. 4. vii. 5. Philipp. i. 10. καύχημα. Heb. 111. 6. Philipp. 1. 26. 11. 16. κλῆσις. Heb. iii. 1. Philipp. iii. 14. λειτουργία. Heb. viii. 6. ix. 21. Philipp. i. 17. 30. λειτουργός. Heb. i. 7. vill. 2. Philipp. ii. 25. 20. πηλίκος. oce once in undisp. epist. Gal. vi. 11. πηλίκοις ὑμῖν. occ. once in Heb. Heb. vii. 4. πηλίκος οὗτος. Further verbal agreements. Pauline words. ἀπεκδέχομαι. Heb. ix. 28. Gal. v. 5. ἀσθένεια. Heb. vii. 28. Gal. iv. 13. δουλεία. Heb. πὸ 15: (ὙΠ: Ὁ ai, 1: ἐμμένω. Heb. viii. 9. Gal. 11. 10. ἐνίστημι. Heb. ix. 9. (68].1..4. καύχημα. Heb. 111.6. Gal. vi. 4. μεσίτης. ἘΠΕ. vill. ὁ. ax. 15. 0.324" Gal. 11. 19. 20. ὑποστέλλω. Heb. x. 38. Gal. ii. 12. 21. πληροφορία.] occ. twice in undisp. epist. Col. 11. 2. τῆς πληροφορίας τῆς συνέσεως. I. Thess. 1. ὅ. ἐν πληροφορίᾳ πολλῇ. occ. twice in Heb. Heb. vi. 1]. πληροφορίαν τῆς ἐλπίδος. ρος ΦΟΡᾺ ἐν πληροφορίᾳ πίστεως. SECT. IV.| THE EPISTLE TO THE HEBREWS. 225 Further verbal agreements. Ordinary N. T. words. Heb. vi. 10. TOU ἔργου ὑμῶν. I. Thess. i. 8. ὑμῶν τοῦ ἔργου. Heb. vi. 10. τοῦ κόπου τῆς ἀγάπης. I. Thess. i. 3. τοῦ κόπου τῆς ἀγάπης. Heb. vi. 11. χ. 29. τὴν πληροφορίαν τῆς ἐλπίδος. I. Thess. 1. 3. 5. τῆς ἐλπίδος ἐς ev πληροφορίχ. Heb. vi. 12. κ. 99, διὰ πίστεως. I. Thess. 1..38. τῆς πίστεως. Cole 1.19 Oia πιττεως. Heb. x. 24. καλῶν ἔργων. Col. i. 10. ἐν ἔργῳ ἀγαθῷ. Heb. x. 24. vi. 10. ἀγάπης. Col. 1. 29. 11. 2. Oxommd.... ἐν ἀγάπῃ. Heb. x. 23. THY ὁμολογίαν" τῆς ἐλπίδος. ΟΙ 97: ἣ ἐλπὶς τῆς δόξης. Heb. vi. 1. ϑεμέλιον... πίστεως. Col 1.299 πίστει τεθεμελιωμένοι. Heb. vi. 1. τοῦ Χριστοῦ... ἐπὶ τὴν τελειότητα. Ὁ Coli. Qs: τέλειον ἐν Χριστῶ. Heb. vi. 1. νεκρῶν ἔργων. Col. ii. 18. νεκροὺς ὄντας. x. A. Heb. vi. 2. βαπτισμῶν. Col. 11. 12. βαπτίσματι. Heb. vi. 2. ἀναστάσεως νεχρῶν, Col: τι. 19. ἐγείραντος ἐκ νεχρῶν. Heb. vi. 2. διδαχῆς. ψ ΠΣ πάλιν... διδάσκειν. Cok. 15. καθὼς ἐδιδώχθητε. Q 226 APOSTOLICAL AUTHORITY OF Heb. v. 12. Col. ii. 8. Heb. vi. 20. Col. ii. 5. Heb. vi. 4. oA. 12. Heb. vi. 4. I. Thess. i. 5. Heb. vi. 5. I. Thess. 1. 5. Heb. vi. 1. I. Thess. i. 5. Heb. v. 12. I. Thess. i. 8. Heb. x. 19. 1. Thess. 1. 1.9. Heb. x. 19. i. Thess. 1.9: on sien) 6}: Heb. x. 20. 22. I. Thess. i. 9. Heb: x. 277 I. Thess. 11. 15. Heb. x. 29. I. Thess. ii. 2. Heb. x. 30. I. Thess. ii. 2. i) Ν so) ae τινὰ τὰ στοιχειᾶ. κατὰ τὰ στοιχεῖα. ἢ tA κατὰ τὴν τάξιν. ἢ ε ~ 4 ὑμῶν τὴν τάξιν.ἢ τοὺς ἅπαξ φωτισθέντας. - ε , > ~ , τῶν ἁγίων ey τῷ Φωτι. καὶ μετόχους γενηθέντας Πνεύματος ἁγίου. ἐγενήθη εἰς ὑμας .. ἐν Πνεύματι ἁγίῳ. ῥῆμα, δυνάμεις τε. » / δι / ἐν λόγῳ . . καὶ ev δυνάμει. ἀφέντες λόγον. > > λό / οὐκ ἐν λόγῳ μόνον. / / 5», πάλιν χρείαν ἐχετε. μὴ χρείαν ἔχειν. ἔχοντες οὖν ἀδελφοὶ παῤῥησιαν. ἀδελφοὶ... ἐπαῤῥησιασάμεβα. > \ ” > εἰς THY εἰσοῦον. « i yy ὁποίαν εἴσοδον. Ν yo « ~ THY εἴσοδον ἡμῶν. ὁδὸν ζῶσαν .. « μετὰ ἀληθινῆς. Θεῶ ζῶντι καὶ ἀληθινῷ. ‘ ‘ ‘ « / * TOUS UTEVAYTIOUS. ~ / τῶν ἐναντίων. ἐνυθρίσας. ὑβρισθέντες. γος id OLO LEY γᾶρ- καθὼς οἴδατε. [ SECT. Iv. SECT. IV. | THE EPISTLE TO THE HEBREWS. Heb. x. 32. I. Thess, ii. 2. Heb. x. 34. I. Thess. ii. 14. Heb. x. 33. I. Thess. i. 6. Heb. x. 34. I. Thess. i. 6. Heb. iv. 2. I. Thess. ii. 13. Heb. iv. 12. I. Thess. ii. 13. Heb. vi. 8. Col. i. 10. Heb. vi. 12. sided ΟΝ Col... 1: i. Thess... 8. Heb. x. 34. Col. i. 11. Heb. x. 26. Col. i. 10. (I. Tim. ii. 4. 11. Τ τη 1 25. ΠΟ: Pauline words. ἀόρατος. » / ἀπολύτρωσις. πολλὴν ἀθλησιν παθημάτων." προπαθόντες.... πολλῷ ἀγῶνι.Ὁ μου συνεπαθήσατε. oO ~ 27 ~ / ~ ταῦτα ἐπάθετε καὶ ὑμεῖς, καθώς. xX. A. ὀνειδισμοῖς ἔ τε καὶ ϑλίψεσι. ἐν ϑλίψει πολλῇ. μετὰ χαρᾶς προσεδέξασθε. δεξάμενοι μετὰ χαρᾶς. ὁ λόγος τῆς ἀκοῆς. λόγον ἀκοῆς. ὁ λόγος τοῦ Θεοῦ... ἐνεργής." λόγον Θεοῦ ὃς καὶ ἐνεργεῖται. ἐκφέρουσα. καρποφοροῦντες. διὰ πίστεως καὶ μακροθυμίας. ὑπομονῆς γὰρ ἔχετε χρείαν. εἰς ὑπομονὴν καὶ μακροθυμίαν. μὴ χρείαν ἡμᾶς ἔχειν. μετὰ χαρᾶς. μετὰ χαρᾶς. \ Sey, ~ > / THY ἐπίγνωσιν τῆς ἀληθείας. ? \ » / ~ “ εἰς τὴν ἐπίγνωσιν τοῦ Θεοῦ. / εἰς ἐπίγνωσιν ἀληθείας. > ϑῖτες Κ᾽ ᾽ f εἰς ἐπίγνωσιν ἀληθείας. ἐπίγνωσιν ἀληθείας.) ΠΡ ει Ὁ (01:1. 1. 16. Heb. ix. 15. Col. i. 14. qa 2 228 APOSTOLICAL AUTHORITY OF [5ΕΟ0Τ. IV. ϑίγω. Heb. xi. 98... Cols. καθάπερ. Heb. iv. 2. v. 4. I. Thess. ii. 11. ine 6512. 4iv.5. νεκρόω. Heb. xi. 12. Col. iii. 5. οἰκτιρμός. Heb. x. 28. Col. iii. 12. στοιχεῖον. Heb. v. 12. Col. ii. 8. 20. τάξις. Heb. vi. 20. Col. ii. 5. τελειότης. Heb. vi. 1. Col. iii. 14. τοιγαροῦν. Heb. xii. 1. I. Thess. iv. 8. ὑπεναντίος. Heb. x. 27: (ὍΣ i. TA. 22. τοιγαροῦν.] oce. once in undisp. epist. I. Thess. iv. 8. τοιγαροῦν. occ. once in Heb. Heb. xii. 1. τοιγαροῦν. Further verbal agreements. Ordinary N. T. words. Heb. x. 28. ἀθετήσας τὶς νόμον Μωσέως. κ-.λ. ἘῸΝ mood ὁ τὸν υἱὸν τοῦ Θεοῦ. x. A. I. Thess. iv. 8. τοιγαροῦν ὁ ἀθετῶν, οὐκ ἄνθρωπον ἀθετεῖ, / οἰλλὰ τὸν Θεόν. Heb. x. 30. ἐμοὶ exdinnois*, λέγει Κύριος. I. Thess. iv. 6. ἔκδικος ὁ Κύριος. x. A. Heb. xiii. 1. ἡ φιλαδελφία μενέτω. I. Thess. iv.9. περὶ δὲ τῆς φιλαδελφίας. Heb. xii. 19. σάλπιγγος ἤχῳ- Τ. Thess. iv. 16. ἐν σάλπιγγι Θεοῦ. SECT. IV. ] ‘THE EPISTLE TO THE HEBREWS. 229 Heb. xii. 19. I. Thess. iv. 16. Heb. xii. 22. I. Thess. iv. 16. Heb. xii. 15. 1. Thesss 111. 10. Heb. xii. 25. Ree ae) 9: I. Thess. v. 3. Heb. xii. 14. J. Thess. v. 13. Heb. xii. 20. 12 Thess. v.25: Heb. iii. 1. 2. J. Thess. v. 24. Heb. xiii. 24. I. Thess. v. 26. Heb. xiii. 25. I. Thess. v. 28. Heb. xii. 1. I. Thess. i. 3. Heb. xii. 1. I. Thess. iv. 6. Heb. xi. 37. I. Thess. 111. 4. A ~ ¢@ / καὶ φΦώνῃ ῥημάτων. ἐν φωνῇ ἀρχαγγέλου. ἀγγέλων. ἀρχαγγέλου. μή τις ὑστερῶν. τά ὑστερήματα... ὑμῶν. οὐκ ἔφυγον. πῶς ἐκφευξόμεθα. 2 ae / οὐ μὴ EXPUYWOIY. εἰρήνην διώκετε. εἰρηνεύετε ἐν ἑαυτοῖς. ὁ δὲ Θεὸς τῆς εἰρήνης. αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης. ~ 5, Χριστὸν ᾿Ιησοῦν, πιστὸν ὄντα. πιστὸς ὁ καλῶν ὑμᾶς. ἀσπάσασθε πάντας τοὺς ἁγίους. ἀσπάσασβε τοὺς ἀδελφοὺς πάντας. ἡ χάρις μετὰ πάντων ὑμῶν. ἀμήν. 4 χάρις τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ ὑμῶν. ἀμήν. περικείμενον. κείμεθα. μαρτύρων. διεμαρτυράμεϑα. ϑλιξόμενοι. ϑλίδεσθαι. BOS 230 APOSTOLICAL AUTHORITY OF [ SECT. IV. Pauline words. ἄμεμπτος. Heb. viii. 7. I. Thess. iii. 13. καθάπερ. Heb. iv. 2. ν. 4. I.Thess. ii. 1]. 111. 6. 12. ἵν. 5. μιμητής. Hep: vif 12, 1. “Thess, 1. 6. i. aA. mAnpoPop ic. Heb. vic ΤΣ os) 2851. Thess. 1 23. φιλοξενία. ] φιλόξενος. - occ. once I. Pet. iv. 9. φιλοξενία. OCC. Once in undisp. epist. Rom. xii. 18. THY φιλοξενίαν διώκοντες. φιλόξενος occ. twice in undisp. epist. ΤΣ om, 11]. Ὡς φιλόξενον. Tit. i. 8. φιλόξενον. φιλοξενία. occ. once in Heb. Heb. xiii. 2. τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε. Further verbal agreements. Ordinary N. T. words. Heb. xiii. 1. I φιλαδελφία. Rom. xii. 10. TH φιλαδελφίᾳ. Heb. xii. 14. εἰρήνην διώκετε μετὰ πάντων. Rom. xii. 18. μετὰ πάντων ἀνθρώπων εἰρηνεύοντες. τ \ = 5 , ᾺὉ 3 Sie + ἘΠ ἘΣ τὰ τῆς εἰρηνῆς διώκωμεν. Heb. xiii. 9. καλὸν... οὐ βρώμασι. Rom. xiv. 20. βρώματος... καλὸν μή. 21. Heb. xiii. 10. φαγεῖν οὐκ. Rom. xiv. 91. μὴ φαγεῖν. SECT. Iv. | THE EPISTLE TO THE HEBREWS. Heb. xiii. 12. Rom. xv. 3. Heb. xiii. 15. Rom. xv. 11. Heb. xiii. 15. Rom. xv. 9. Heb. xiii. 15. Rom. xv. 28. Heb. xiii. 9. Rom. xvi. 17. Ephes. iv. 14. Heb. xiii. 17. Rom. xv. 82. Heb. xii. 16. Rom. xv. 26. Heb. xiii. 18. Rom, xv. 30. Heb. xiii. 19. Rom. xv. 90. Heb. xiii. 19. Be τ. 2,99: Rom. xv. 32. I. Tim. iii. 14. Heb. xiii. 22. Romy x1. 1. το ΧΙ Heb. xiii. 22. Rom. xii. 8. 231 διὸ καὶ ᾿Ιησοῦς. καὶ γὰρ ὁ Χριστός. / /, ~ ~ ϑυσίαν αἰνέσεως τῷ Θεῷ, > Ce 4 > / > / AIVEITE Κύριον eee ξπαινεσάατε AUTOV. © ΄ PIE ee > ΠΕΣ ομολογούντων TH ονομᾶτι AUTOU. > be Ce” Oe ἢ / ἐξομολογήσομαι «2 TH ονόματι σου. Ν 7 καρπὸν χϑειλεων. καρπὸν τοῦτον. διδαχαῖς μὴ περιφέρεσθε. παρὰ διδαχὴν ποιοῦντας. περιφερόμενοι διδασκαλίας. ἵνα μετὰ χαρᾶς. “ > ~ sya eV χαρᾷ. 2 hk \ , EUTOMAS καὶ κοινωνιᾶς. / κοινωνίαν ποιήσασθαι. προσεύχεσθε περὶ ἡμῶν. προσευχαῖς ὑπὲρ ἐμοῦ, περισσοτέρως ἢ δὲ παρακαλῶ. παρακαλῶ δὲ ὑμᾶς. ἵνα τάχιον ἀποκατασταβθῶ ὑμῖν. aN f ” ἐὰν τάχιον ἔρχηται. 7 A \ 7 e ~ ἵνα ἔλθω καὶ συναναπαύσωμαι ὑμῖν. ἐλθεῖν πρός σε τάχιον. παρακαλῷ δέ ὑμᾶς, ἀδελφοί. παρακαλῶ οὖν ὑμᾶς, ἀδελφοί. παρακαλῶ δὲ ὑμᾶς, ἀδελφοί. παρακαλῶ... παρακλήσεως. παρακαλῶν .... παρακλήσει. ᾳ 4 232 APOSTOLICAL AUTHORITY OF [ SECT. IV. Heb. xii. 28. I. Tim. ii. 9. Heb. xii. 9. I. Tim. iii. 4. Heb. xii. 18. I. Tim. iii. 15. Bap Heb. xili. 4. J. Tim. iv. 3. Heb. xiii. 19. Ι. Dim. iv: 8. Heb. xi. 13. I. Tim. iv. 10. Heb. xii. 12. Tit 1.5. Heb. xiii. 9. Tit. i. 9. Heb. xiii. 9. ate i. Bs Heb. xii. 9. +i brs ge Pe Heb. xii. 9. Seles Tit. 1. Θὲ Heb. xii. 6. Tit. ii. 11. Pauline words. αἰδώς. ἀπόλαυσις. μετὰ αἰδοῦς ἢ καὶ εὐλαθείας. μετὰ αἰδοῦς ὃ καὶ σωφροσύνης. πατέρας ... ὑποταγησόμεθα. / © ~ TEXVAa EX OVTA ἐν ὑποταγΎ- καλῶς ϑέλοντες ἀναστρέφεσθαι. πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι. / ϑέλοντες εἶναι. κ.λ. f ε τίμιος ὁ γάμος. κωλυόντων γαμεῖν. ? / οὐ βρώμασιν. > / / ἀπέχεσθαι βρωμάτων. ὀνειδισμὸν αὐτοῦ. > > / 7 / ὀνειδιζόμεθα, ὅτι... σωτήρ. > / ἀνορθώσατε. ἐπιδιορθώσῃ διδαχαῖς. ‘ \ / κατὰ τὴν διδαχήν. διδαχαῖς ... καλόν. καλοδιδασκάλους. ὑποταγησόμεθα τῷ Ilarpl. « / ~ ὑποτασσομένας τοῖς ἀνδράσιν. ΜΆ} / καὶ ἐνετρεπόμεθα. ΄“ Ν Ν > ~ 3 bya τὸ χώλον EXTPATY. 4 ΑΚ. > / 2 ~ iva ὁ ἐξ ἐναντίας ἐντραπῇ. Κύριος, παιδεύει." 1 χάρις τοῦ Θεοῦ... παιδεύουσα " ἡμᾶς. Heb. xii. 98, I. Tim. 11. 9. Heb. xi. 25. I. Tim. vi. 17. SECT. Iv. | ? / ATONUT PWT IS. ἀσθένεια. ἀφιλάργυρος. βέδηλος. γενεαλογέομαι. γενεαλογί he διάφορος. ἐκτρέπομαι. DT sydd EVOELNVUM I» 2 / ἐνδυναμόω. > / ἐπίθεσις. κοσμικός. λειτουργέω. λειτουργός. f, e μεσίτης. ὁμολογία. ὀνειδισμιός, CaM A ὀρέγομαι, - / TAIGEUTNS. παιδεύω. / TWKPAITEO MAI. THE EPISTLE TO THE HEBREWS. 233 Heb. xi. 35. Rom. viii. 23. Heb. xi. 84. Rom. viii. 28. [. Timi:ve 23: Heb. xiii. 5. I. Tim. ii. 3. Heb. xii. 16. I. Tim. i. 9. vi. 20. Heb. vii. 6. I. Tim. i. 4. Tit. iii. 9. Heb. ix. 10. Rom. xii. 6. Heb. xii. 13. I. Tim. i. 6. v. 15. vi. 20. Heb. vi. 10.11. Rom. ix. 17.22. I. Tim. 1. 16. Heb. χι. 84. Rom. iv. 20. I. Tim. 1, V3 Heb. vi. 2. I. Tim. iv. 14. Hebrixy ie Mitt? Heb. x. 11. Rom. xv. 27. Heb... 1. 4a 15. Xiil. 6. xv. 16. Heb. viii. 6. ΤΠ ἢ Heb, it. 1 γα 1’ x. 28... im: vi. 12. 13. Heb. x: 3832 280826.. ἰχι 15. Rom. xv. 8. I. Tim. iii. 7. Heb. xiv: LGR Ee τὰ. ine) 1. vi. 10. Heb. xii. 9. Rom. ii. 20. Heb. xii. 6. 7.10. I. Tim. i. 20. Pita it Wes Heb. xii..19. 25(6%s). I. Tim. Wega 15. Lit. 1. 10. iv. 7. Vil 22 Ron ix eo. Xu. 24, 484, APOSTOLICAL AUTHORITY ΟΡ [[SECT. V. SECTION V. TABLES OF WORDS, OCCASIONALLY OCCURRING ELSEWHERE IN THE NEW TESTAMENT; BUT IN THE MANNER, OR THE FREQUENCY, OF THEIR OCCURRENCE, PECULIAR TO THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL. 1. ἁγιασμός. oce. four times in lxx. oce. three times in Apocr. oce. once in St. Peter. I. Pet. i. 2. oce. eight times in undisp. epist. Rom. vi. 19. εἰς ἁγιασμόν. ΜΟΥ tetas εἰς ἁγιασμόν. I. Cor:.1.'80: καὶ ἁγιασμός. I. Thess. iv. 8. ὁ ἁγιασμός. Sw pe ἘΠῚ Ἐν σῶς pie fs) oe ah dae CEE Ios II. Thess. i. 13. ἐν ἁγιασμῶ, I. Tim. i. 15. xal αγισομῶ. occ. once in Heb. Heb. xu. 14. καὶ ἁγιασμόν. Further verbal agreements. Ordinary N. Τ᾿. words. Heb. xi. 11. καρπὸν εἰρηνικὸν δικαιοσύνης. Rom. vi. 22. τὸν καρπὸν ὑμῶν εἰς ἁγιασμόν. ΕΓ κὙ9ὲ δικαιοσύνῃ εἰς ἁγιασμόν. ee xv 1.7: δικαιοσύνη καὶ εἰρήνη. I. Cor. 1, 30. δικαιοσύνη καὶ ἁγιασμός. SECT. V.| THE EPISTLE ΤΟ: THE HEBREWS. 235 Heb. xii. 14. Rom. xiv. 19. I. Thess. v. 13. Sy teas eee II. Thess. iii. 16. Heb. xiii. 20. I. Thess. v. 23. II. Thess. i. 16. Heb. xii. 14. 16. I. Thess. iv. 3. Heb. xii. 21. I. Cor. 11. 3. Heb. xii. 15. Rom. ili. 23. Ἰ Cor: 1 7: I. Thess. ii. 10. Heb. xiii. 1. I. Thess. iv. 9. Heb. xu. 10. LL Dhess: τ 1 Lie Ti. 15 Ὁ. Heb. xii. 19. I. Thess. iv. 16. 4 oS: Heb. xii. 19. I. Thess. iv. 16. ᾿ι 9 / ‘ 4 εἰρήνην διώκετε μετὰ πάντων. Ν ~ Γ Ws / τὰ τῆς εἰρήνης διώκωμεν. Σ e εἰρηνεύετε ἐν ἑαυτοῖς. 5 ον Ν f > 4 τὸ ἀγαθὸν διώκετε .. εἰς πάντας. \ > 4 My Ν > / τὴν εἰρήνην διὰ παντὸς ἐν παντί. ὁ δὲ Θεὸς τῆς εἰρήνης. αὐτὸς δὲ ὁ Θεὸς τῆς εἰρήνης. αὐτὸς δὲ ὁ Κύριος τῆς εἰρήνης. καὶ τὸν ἁγιασμὸν ... μή τις a ee πόρνος. ὁ ἁγιασμὸς ὑμῶν ἀπέχεσθαι ἀπὸ τῆς πορνείας. ἔκφοθός.. καὶ ἔντρομος. ἐν φόδῳ καὶ ἐν τρόμῳ. μῆ τις ὑστερῶν ἀπὸ τῆς χάριτος τοῦ Θεοῦ. ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, μὴ ὑστερεῖσθαι. « , ~ , τὰ ὑστερήματα τῆς πίστεως. i φιλαδελφία μενέτω. περὶ δὲ τῆς φιλαδελφίας. x. A. > Ν Ε “ ~ G / εἰς TO MeTaAudEl TIS ἁγιότητος αὐτοῦ. ? « , yw ~ ~ ἐν ἁγιωσύνη ἔμπροσθεν τοῦ Θεοῦ. τῶν καρπῶν μεταλαμβάνειν. σάλπιγγος ἤχῳ. σάλπιγγι Θεοῦ. ἐξήχηται ὁ λόγος τοῦ Θεοῦ. φωνῇ ῥημάτων. ΄“. 3 , φωνὴ ἀρχαγγέλου. 236 APOSTOLICAL AUTHORITY OF [ SECT. V. Heb. xii. 25. 26. I. Thess. iv. 16. II. Thess. i. 7. Heb. xii. 18. I. Thess. v. 4. 5. Heb. xii. 28. 1. Thess: 11.12: II. Thess. i. 5. Heb. xii. 28. Sod Gomer ΠῚ Whess.a. Ὁ; Heb. xii. 29. II. Thess. i. 8. Heb. xii. 29. II. Thess. ii. 8. Heb. xii. 13. II. Thess. iii. 14. Heb. xiii. 5. II. Thess. ii. 3. . > τ]. Heb. xiii. 7. II. Thess. iii. 7.9. Heb. xiii. 10. 11. Thess. iii. 8. Heb. xii. 10. 11. Thess. iii. 9. τὸν an’ οὐρανῶν ... 00) φωνή. x.A. ὁ Κύριος ἐν κελεύσματι .. ἀπ᾽ οὐ- ρανοῦ. τοῦ Κυρίου ᾿Ιησοῦ ἀπ’ οὐρανοῦ μετ᾽ ἀγγέλων. 2 \ / ου γάρ σκοτῶ. 2 > / οὐκ EV σχοτει. / διὸ βασιλείαν. > \ c ~ , εἰς τὴν ἑαυτοῦ βασιλείαν. Ν - , ~ ~ εἰς TO... τῆς βασιλείας τοῦ Θεοῦ. ἀσάλευτον. Ν \ / TH μὴ σαλευόμενα. τὸ μὴ σαλευθῆναι. ὁ Θεὸς ἡμῶν πῦρ. ἐν πυρὶ .. Θεόν. © Ν ξ ~ ~ / ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. « Ὁ» ἢ 4 ὁ Κύριος ἀναλώσει, “ », ed ~ δε ἵνα μὴ ἐκτραπῇ. καὶ ἐνετρεπόμεθα. “ ~ iva ἐντραπῇ. © / ὁ τρόπος. id κατὰ τρόπον. > ΄ εν Tpomw. ὧν μιμεῖσθε, μιμεῖσθαι ἡμᾶς. ἐξ οὗ φαγεῖν. οὐδὲ ἐφάγομεν. > 2 " , οὐκ ἔχουσιν ἐξουσίαν. 2 2s ᾿ OUX EX OMEY EZOUCIAY, SECT. V.] THE EPISTLE TO THE HEBREWS. 237 Heb. xiii. 9. II. Thess. ii. 11. Heb. xii. 17. I. Tim. ui. 10. Pauline words. ἀγών. Q 7 αἰδώς. ᾽ / ἀπεκδέχομιαι. / ἀπόλαυσις. > , ἀσθένεια. ἀφιλάργυρος. ἐπισυναγωγή. ἐφάπαξ. μεσίτης. μιμέομαι. μιμητής. νεχρόω. ὁμολογία. ὀρέγομαι. 7 οἱ περιπατήσαντες. τινας περιπατοῦντας. ἀπεδοκιμάσθη. δοκιμαζέσθωσαν. Heb: ‘xii 1. 1 °Thess. °11. 9. II. Tim. vi. 12. Heb. xii. 28. I. Tim. ii. 9. Heb. ix. 28. . Rom. vii. 19. ]; Cor. % 7. Heb. xi. 25. I. Tim. vi. 17. Heb. xi. 34. Rom. vi.19. I. Cor. 1. δὲ ΙΒ Pan. tives: Heb. xiii. ὅ. I. Tim. i. 3. Heb. x. 25. 1]. Thess. ii. 1. Heb. x. 10. Rom. vi. 10. I. Cor. xv.) Ὁ: Heb! xii. 24.1. Tim. τὶς 5. Heb. xiii. 7. 11. Thess. iii. 7. 9. Hebi vert 2s* 1 Cor iv. ole I. Thess. i. 6. 11. 14. Heb: ΣΙ ΠῚ} Homi. 19: Heb. πον ΤΊΣ vi 12. 19: Heb. xi. 16. I. Tim. iii. 1. vi. 10. + Scarcely a trace of these rich coincidences is discernible in the context of I. Pet. i. 2. The observation applies to other words, καταργέω, συγκαληρονόμος, &c. for example, adopted, in like, manner, from δ. Paul, by other writers of the New Testament ; and, it is believed, will be found to hold good very generally, of the words illustrated in this Section. The fact gives extra- ordinary force to this branch of the verbal evidence; demon- strating, as it does, (in complete contrast to the case of the Epistle to the Hebrews,) the vital and essential difference, in the use of the same words, between the borrower, and the owner, 238 APOSTOLICAL AUTHORITY OF [SECT. V. παραιτέομαι. τοιγαροῦν. Heb. xii. 19. 25. I. Tim. iv. 7. v. 11} Heb. xii. 1. I. Thess. iv. 8. 2. | oce. twelve times in Job. ἀμέμπτως. oce. twice in Apocr. oce. once in S. Luke. i. 6. occ. five times in undisp. epist. Philipp. 11. 15. sibhhy ) LG: I. Thess. iii. 19. ἐπ 10) sive BV. Ss occ. once in Heb. Heb. viii. 7. ἄμεμπτοι. ἄμεμπτος. ἀμέμπτους. ἀμέμπτως. ἀμέμπτω:. ἄμεμπτος. Further verbal agreements. Ordinary N. T. words. Heb. viii. 4. Philipp. ii. 10. epee eS 1.1.9; Heb. viii. 5. Philipp. 11. 10. Heb. τὶ. 17: Philipp. ii. 7. Heb. vii. 5. Philipp. 11. 3. eb: ix. Philipp. ii. 6. Heb. vii. 28. Philipp. ii. 12. Heb. v. 14. Philipp. iit. 15. ΠΥ “- ἐπὶ γῆς. ἐπιγείων. ἐπίγεια. - ΕΣ / * τῶν emoupaviwy™ 2 / 5 ἐπουρανίων". τοῖς ἀδελφοῖς ὁμοιωθῆναι. ᾿ / 7 /, ἐν ὁμοιώματι ἀνθρώπων γενόμενος. A / οἰτινες λατρεύουσι. ε J οἱ λατρεύοντες. , δικαιώματα λατρείας. a Q 4 AN 2 / κατὰ δικαιοσύνην THY EV YOUW. / / TETEASIMILEVOY. U τετελειώμαι. f τελείων δέ. “ > , οσοι οὖν τελξειο!- SECT V.| THE EPISTLE TO THE HEBREWS. 239 Heb. xi. 16. Sct asee pw Ὁ). ς / ? ~ ἡτοίμασε yap αὐτοῖς πόλιν. πόλιν ἧς τεχνίτης ὁ Θεός. Philipp. iii. 20. ἡμῶν τὸ πολίτευμα ἐν οὐρανοῖς. το τη Heb. vii. 1. aking τοῦ εὐαγγελίου τοῦ Χριστοῦ πολιτεύεσθε. ἐν τοῖς οὐρανοῖς. Philipp. il. 20. ἐν οὐρανοῖς. I. Thess. i. 10. Heb. vii. 26. Philipp. 11. 15. I. Thess. ii. 10. Heb. ix. 14. Philipp. i. 15. Ephes. i. 4. ον a7 Heb. viii. 5. ex τῶν οὐρανῶν. vA y *% > / OT 40S, ἄκακος, ἀμίαντος. ΒΩ , ἄμεμπτοι, ἀκέραιοι, ἀμώμητα. cpt} Ὁ $ ἌΝ ἊΣ / ὁσίως, καὶ δικαίως. καὶ ἀμέμπτως. « Ν yf ~ Θε ~ ἑαυτὸν ἄμωμον τῷ Θεῷ. [, ~ 9 7 τέκνα Θεοῦ ἀμώμητα. ΄ - ’ὔ / ἡμᾶς ἁγίους καὶ ἀμώμους κατενώ- πιον αὐτοῦ. “ he ets Sf \ sva ἣ aya Hab αμώμος. ΄ τυπον. Philipp. i. 17. τύπον. E ABhess. 1 7: Heb. viii. 2. I. Thess. i. 9. Heb. iv. 12. Philipp. i. 13. I. Thess. 11. 13. Heb. iv. 2. I. Thess. 11. 13. Heb. v. 14. ΤΙ. Thess. ii. 7. Col. τ 5: + Job ii. 8, τύπους. τῆς σκηνῆς τῆς ἀληθινῆς. Θεῷ ζῶντι καὶ ἀληθινῷ. ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ καὶ ἐνεργής. ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν. λόγον Θεοῦ ὃς καὶ ἐνεργεῖται ἐν ὑμῖν. ὁ λόγος τῆς ἀκοῆς. λόγον ἀκοῆς. ε AK ΄, ἡ στερεα" τροφὴ. ὡς ἄν τροφός. / TO στερέωμα. 1 Job i. 8. xii. 4, Sap. x. 15. 24.0 APOSTOLICAL AUTHORITY OF [5Ε6Τ. Vv. Heb. v. 14. vi. 1. oreped* ... . ϑεμέλιον. J. Thess. 111. 2. II. Tim. ii. 19. Heb. x. 19. 1." Thess. n. 1. Pauline words. > «7 ἀπεκδεχομαι. βεβδαίωσις. ἣν N / ἐγδυναμόω. εὐάρεστος. 7 καθάπερ. καύχημα. λειτουργία. λειτουργός. μιμητής. οἰκτιρμός. πληροφουρία. 3 \ / ε ~ εἰς TO σκηρίξαι ὑμᾶς. ὁ στερεὸς ἢ ϑεμέλιος. > \ ” εἰς THY εἴσοδον. ‘\ a δ τὴν εἰσοῦον. Heb. ix. 28. Philipp. in. 20. Heb. vi. 16. Philipp. i. 7. Heb. xi. 84. Philipp. iv. 19. Heb. xi. 5. 6. xiii, 21. Philipp. iv. 18. Heb. iv. 2. v.4. I. Thess. i1.11. 1.6. 12, iv. ἢ: Heb. iii. 6. Philipp. i. 26. ii. 16. Heb. viii. 6. ix. 21. Philipp. ii. 17. 30. Heb. viii. 2. Philipp. ii. 25. Heb. vi. 12. I. Thess. i. 6. 11. 14. Heb. x. 98. “Philipp: n. 1. Heb, vi. 11,::x, 22, 1. Thess. l. ὦ: 3. ἀναμιμνήσκω.Ἴ occ. four times in Ixx. oce. once in Apocr. oce. twice in S. Mark. xi. 24. xiv. 72. ἐπαναμιμνήσκω.Ἴ occ. S. Paul. only. μιμνήσκω." occ. in Hebrews only. ἀναμιμνήσκω occ. three times ἐπαναμιμνήσκω OCC. Once Cor. iv; lg II. Cor. vii. 15: II. Tim. i. 6. Rom. xv. 15. | in undisp. epist. > 7 \ ON ὧν ἀναμνήσει τὰς ὁδοὺς μου. / ἀναμιιμνησκομένου. Xe As / ἀναμιμνήσκω σέ. ; 2 ἐπαναμιμνήσκων ὑμᾶς. SECT. V.]| THE EPISTLE TO THE HEBREWS. 241 ἀναμιμνήσκω. occ. once in Heb. μιμνήσκομαι. occ. twice in Heb. Heb. x. 32. Aut Aine Ge See) oe SMe oe > / ὉΠ ἀναμιμνήσκεσθε δέ. x. A. μιμνήσκῃ αὐτοῦ. 7 ~ > / μιμνήσκεσθε τῶν δεσμίων. Further verbal agreements. Ordinary N. T. words. Heb. x. 32, 34. J. Cor. iv. 17. Heb. x. 30. I. Cor. iv. 4. Heb. x. 32. I. Cor. iv. 5. 11. Tim. i. 10. Heb. x. 24. II. Cor. vii. 21. Heb. x. 34. II. Tim. i. 8. . ΗΑ Pauline words. ἀνάμνησις. >? / ἀπειθεια. ἀπολείπω. βέθηλος. διάκρισις. διάφορος. ἐκτρέπομαι. ἀναμιμνήσκεσθε .... τοῖς δεσμοῖς μου. > f A «Ὁ ae ἄναμνησει τὰς ὁδοὺς μου. Κύριος κρινεῖ τὸν λαὸν αὑτοῦ. « i SD / πὴ / 2 ὁ δὲ ἀνακρίνων με, Κύριδς ἐστιν. φωτισθέντες. ἃ \ Ve 05 κα! PWTITES. / φωτίσαντος. xX. A. κατανοῶμεν ἀλλήλους εἰς παροξυσμὸν καλῶν ἔογων esc ee se προνοούμενοι καλὰ... > Sr > 7 ἐγώπιον ἀνθρώπων. Ὁ οἷς δεσμοῖς μου συνεπαθήσατε. 4 μὲ τὸν δέσμιον. .συγκακοπάβησον. την my ν ᾧ κακοπαθῶ μέχρι δεσμῶν. Heb: x. 9: ΠΕ ΘΌτ ΣΙ. 94. 25. Heb. iv. 6.11. Rom: ΣΙ. 90. 32. Heb. iv. 6. 9. x. 26. Heb. xii. 16. II. Tim. 11. 16. Heb. v. 14. Rom. xiv. 1. I. Cor. xi. 10. Heb. i. 4. viii. 6. ix. 10. Rom. xl. 6. Heb. xii. 13. II. Tim. iv. 4. R 1S) APOSTOLICAL AUTHORITY OF [SECT. Y. ἔλεγχος. ἐνδείκνυμι. ἔνδικος. ἐνδυναμόω. Diy, ἐνίστημι. » ’ὔ εὐαρεστός. 7 4 ἐφάπαξ. ϑαῤῥέω. καθάπερ. καταργέω. καύχημα. κλῆσις. χοίτη. λειτουργέω. λειτουργία. λειτουργός. μετέχω. μέτοχος. μιμητής. οἰκτιρμός. Heb. xi. 1. II. Tim. iii. 16. Heb. vi. 10. 11. Rom. ix. 17. 22. II. Tim. iv. 14. Heb. ii. 2. Rom. iii. 8. Heb. x Ὁ. diem: ἀν. 20: HL. ‘Tim. 7. 4.4.87. Heb. ix. 9. Rom. viii. 38. LL Tim. {π| 1 Heb: xii, 210 Rem? xi. 4.72: xiv. 18. Heb. vii. 27. ix. 12. x. 10. Rom. wa. τ. 1 Cor. xvi. Heb. xiii. 6. II. Cor. v. 6. 8. vii. 16. x; 10; Heb. iv. 2. v. 4. Rom. iv. 6. xii. 14, 1. Cored Car. i, 14. iti. 13. 18. viii. 11. Heb.ii.14. Rom. I.Cor. II. Cor. passim, If. Tim. 1. 10. Heb. iii. 6. Rom. iv. 2. I. Cor. v. 6. ix. 15. 16. Li. Cor. 1, 14. wD. πότ. Heb. iii. 1. Rom. xi. 29. I. Cor. 1.26. vi. 20. II. Tim. 1.9. Heb. xiii. 4. Rom. ix. 10. xiii. 13. Heb. x. 11. Rom. xv. 27. Heb. viii. 6. ix. 91. II. Cor. ix. 12. Heb. i. 7. 14. viii. 2. Rom. xiii. θυ χΥ. 16: Heb. ii. 14. ν. 18. vii. 18, 1. Cor. ix, 10. 12) x. 17..91-. 80. Heb. iii. 1. II. Cor. vi. 14. Heb. vi. 12. I. Cor. iv. 16. Heb. x. 28. Rom. xii. 1. II. Cor. i. 3. SECT. V.] THE EPISTLE TO THE HEBREWS. 243 ὀλοθρεύω. Heb. xi. 28. I. Cor. x. 10. ὁμολογία. Heb. iii. 1. iv. 14. x. 95. II. Cor. ix. 13. ὀνειδισμός. Heb. x. 33. xi. 26. xiii. 13. Rom. Xv. 3. παιδεία. Heb. xu. δ. Pin: im: 16. παιδευτής. Heb. xii. 9. Rom. ii. 20. παιδεύω. Heb: xii. Gt? (Cor: σι 99: ΤΙ. Cor: vi. 9: ΠΕ Tims, VY. παράθασις. Heb. ii. 2. Rom. ii. 23. iv. 15. v. 14, παραιτέομαι. Heb: Ἐπ 19. 95: 11. Τ τη: 11. 23: παρακοή. Heb. ii. 2. Rom.v. 10. 11 Cor. x... G6; περιβόλαιον. ΗΕρΡ. 1.129. 1. (ον. xi. 15. πόμα. Heb. ix.10. I. Cor. χ. 4. προσφορά. Heb. x. 5. Rom. xy. 16. σκχληρύνω. Heb. iii. 8. ἵν. 7. Rom. ix. 18. συγκακουχέομαι. Heb. xi. 25. II. Tim. i. 8. τάξις. Heb. ν. vi. vii. 1. Cor. xiv. 40. ὑπόστασις. Heb. 5. ὙΠῸ ΜΠ ΠῚ Cor-ix, 4 RG ΤΣ φράττω. Heb. xi. 58. Rom. iii. 19. 4. ἀνάμνησις. occ. four times in lxx. oce. once in S. Luke, xxii. 19. oce. twice in undisp. epist. I. Cor: x1. 24. εἰς THY ἐμὴν ἀνάμνησιν. woes 0. 25. εἰς τὴν ἐμὴν ἀνάμνησιν. - oce. once in Heb. Heb. x. 3. ἀνάμνησις ἁμαρτιῶν. Further verbal agreements. Ordinary N. T. words. Heb. x. 10. διὰ τῆς προσφορᾶς τοῦ σώματος ᾿Ιησοῦ Χριστοῦ. 1. Οοι. xi. 24, τοῦτό μου ἐστὶ τὸ σῶμα. x. A, rR 2 24.4, APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. ix. 14. I. Cor. xi. 25. Heb. ix. 15. iE Cor. xi. 26. Heb. ix. 16. I. Cor. xi. 25. 28. Heb. x. 5. I. Cor. xi. 29. Pauline words. διάκρισις. ἐνεργής. ἐνίστημι. ὀλοθρεύω. ὀλοθρευτής. πόμα. συγκεράννυμι. Ν - ~ - τὸ αἷμα τοῦ Χριστοῦ. ΧΑ ~ “ τῷ ἐμῷ αἵματι. ΄σ 4 / ὅπως Javarou γενομένου. τὸν ϑάνατον τοῦ Κυρίου. “ \ ny *g ὅπου γὰρ διαθήκη, ϑάνατον .. τοῦ διαθεμένου. ~ « \ / 2 \ τοῦτο... ἣ καινὴ διαθήκη ἐστὶν ... ε ΄ \ \ ie ~ ὁσάκις yap ... τὸν Javarov τοῦ Κυρίου. σῶμα κατηρτίσω μοι. Ν “ ~ ΄ / τὸ σῶμα TOU Κυρίου. Heb. v. 14. I. Cor. xii. 10. Heb. iv. 12. I. Cor. xvi. 9. Heb. ix. 9. 1. Cor. yu: 26: Heb. xi. 28. i Corn 30. Heb. 1.210; 1 οι πε. A, Heb. iv. 2. I. Cor. xii. 24. 5. ἀνταποδίδωμι. occ. sixty-five times in Ixx. occ. twelve times in Apocr. oce. twice in δ. Luke, xiv. 14. occ. four times in undisp. epist. Rom. xi. 35. εἰπῆς CRD I. Thess. iii. 9. II. Thess. i. 6. occ. once in Heb. Heb. x. 30. > ΠΑ ἀνταποδοθήσεται. » / ἀνταποδώσω. ἀνταποδοῦναι. > ~ ἀνταποδοῦναι. > 4 ἀνταποδώσω. Further verbal agreements. Heb. x. 30. , ἐμοὶ ἐκδίκησις, > ἐγὼ ἀνταποδώσω, λέγει Ἰζύριος. SECT. V.| THE EPISTLE TO THE HEBREWS. 245 Rom. xii. 19. ἐμοὶ ἐκδίκησις", mu =, &- Re my νταποδώσω, λέγει Κύριος. Ordinary N. T. words. Heb. x. 30. Κύριος κρινεῖ. πος BAe κρίσεως ὟΣ πυρός. Rom. xi. 99. Θεοῦ... κρίματα. . 1.16. 1.6. κρινεῖ ὁ Θεός. II. Thess. i. 5. 8. κρίσεως τοῦ Θεοῦ... ἐν πυρί. Heb. x. 37. ὁ ἐρχόμενος ἥξει. Rom. xi. 26. ἥξει ὁ ῥυόμενος. I. Thess. i. 10. ᾿Ιησοῦν τὸν ῥυόμενον. Heb. x. 19. 20. ᾿Ιησοῦ ... ὁδόν. Rom. xi. 33. Θεοῦ... ὁδοί. Heb. x. 35. μή amobaarnte. om, xia La. ἣ ἀποθδολὴ αὐτῶν. Heb. x. 24. κατανοῶμεν ἀλλήλους εἰς .. καλῶν ἔργων. Rom. xii. 16.17. εἰς ἀλλήλους .. . προνοούμενοι καλά. Heb. x. 25. ἀλλὰ παρακαλοῦντες. Rom. xii. 1. παρακαλῶ οὖν. ἘΝ 710. ὁ παρακαλῶν ἐν τῇ παρακλήσει. Heb. x. 25. ἐγγίξουσαν τὴν ἡμέραν. Rom. xiii. 12, ἡμέρα ἤγγικεν. Heb. x. 82. 88. ὑπεμείνατε ... ϑλίψεσι. Rom. xi. 12. τῇ ϑλίψει ὑπομένοντες. I. Thess. iii. 7. ἐπὶ πάσῃ τῇ ϑλίψει. II. Thess. i. iv. ὑπὲρ τῆς ὑπομονῆς ...ev πᾶσι ταῖς ϑλίψεσιν. [9] R ὦ 246 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. x. 36. ὑπομονῆς γάρ. XA, II. Thess. i. 4. ὑπὲρ τῆς ὑπομονῆς ὑμῶν. Heb. x. 24. ἀλλήλους εἰς .. ἀγάπης. Il. Thess. 1. 5. ἡ ἀγάπη... εἰς ἀλλήλους. Heb. x. 38. ἐκ πίστεως. II. Thess. 1. 4. ὑπὲρ πίστεως. Heb. x. 92. ὑπεμείνατε παθημάτων. .. 34, καὶ yap συνεπαθήσατε. I. Thess. 1.14. ὅτι ταὐτὰ ἐπάθετε. II. Thess. 1. ὅ. ὑπὲρ ἧς καὶ πάσχετε. Heb. x. 27. πυρὸς ζῆλος. II. Thess. 1.8. πυρὶ φλογός. Heb. x. 29. ἀξιωθήσεται. Il. Thess. i. 11. ἀξιώσῃ. Heb. x. 38. δίκαιος .. πίστεως... εὐδοκεῖ. Il. Thess. ii. 12. πιστεύσαντες ... εὐδοκήσαντες .. ἀδικίᾳ, Heb. vi. 1. τὸν τῆς ἀρχῆς. Il. Thess. ii. 13. ἐπ’ ἀρχῆς. Heb. x. 39. εἰς περιποίησιν" ψυχῆς. II. Thess. ii. 14. εἰς περιποίησιν δόξης. Pauline words. ἄμεμπτος. Heb. viii. 7. I. Thess. iii. 13. διάφορος. Heb. ix. 10. Rom. xii. 6. ἐνίστημι. Heb... ix: .9.',, Ron vin. 38. II. Thess. ii. 2. ἐντυγχάνω. Heb. vii. 25. Rom. xi. 2. ἐπισυναγωγή. Heb. x. 25. II. Thess. τι. 1. εὐαρεστό:. Heb. xi. 5. 6. anal. Rom, xi. 1.2. xiv. 18. λειτουργέω. Heb. x. 11. Ron xv. 27. SECT. V.] THE EPISTLE TO THE HEBREWS. 247 λειτουργός. μιμέομαι. μιμητής. οἰκτιρμός. » ΄΄ ὀνειδισ μός. πληροφουρία. τοιγαροῦν. φιλοξενία. Heb. viii. 2. Rom. xii. 6. xv. 16. Heb. xiii. 7. II. Thess. iii. 7. 9. Hep. viele: ut. Thess. i. 6. 1: ae Heb. x. 284 Rom xu. 1. Heb. x. 33. Rom. xv. 3. Heb. vin Ile xo 225 | Ve. Phees. i, 5 Heb. xii. 1. I. Thess. iv. 8. Heb. xiii. 2. Rom. xii. 13. 6. ἀπόκειμαι. | occ. twice in Ixx: once in Apocr. πρόκειμιαι. oce. three times in Ixx: once in Apocr. ἀπόκειμαι. occ. once in 5. Luke, xix. 20. πρόκειμαι. occ. once in 8. Jude, 7. oce. three times in undisp. epist. Col. i. 5. 11. Tim. iv. 8. / ces ἀποκειμένην ὑμῖν. / !} ἀπόκειταί μοι. EE Cor: xi 12: πρόκειται. oce. four times in Heb. ebeaix. 27. ee Mle Los mite “Sails Ds 9 eee ee ae > / ~ > ΄ ἀπόκειται τοῖς ἀνθρώποις. προκειμένης. / ΘΝ προκείμενον ἥμιν. ΄ eas προκειμξνης AUT). Further verbal agreements. Ordinary N. 'T. words. Heb. vi. 7. 11: Con 1π 6: (I. Cor. ii. 14. Heb. vi. 10. II. Cor. viii. 4. ~ 7 YN oo μεταλαμβάνει εὐλογίας. ε , ΕΣ ΑΙ > / ὁ σπειρῶν ἐπ εὐλογίαις. ἐπ᾿ εὐλογίαις ϑερίσει. μισθὸν λήψεται.) > 4 v ε " ὁιακονήσαντες τοῖς Αγ οις. Ae , Ἐῶ ‘ ε τῆς διακονίας τῆς εἰς τοὺς ἁγίους, R 4 248 APOSTOLICAL AUTHORITY OF [SECT. V. 11. Tim. iv. ὅ. τὴν διακονίαν σου. Col. i. 4. τὴν ἀγάπην THY εἰς .. τοὺς ἁγίους. Heb. vi. 11. πρὸς THY πληροφορίαν. I]. Tim, iv. ὅ. πληροφόρησον. Heb. vi. 11. THY αὐτὴν σπουδήν. IIL. Cor. viii. 16. τὴν αὐτὴν σπουδήν. Heb. vi. 10. τῆς ἀγάπης. 11. Cor. viii. 8. τῆς ἀγάπης. Col. i. 4. τήν ἀγάπην. Heb. vi. 18. τῆς προκειμένης ἐλπίδος. Col. i. 5. τὴν ἐλπίδα THY ἀποκειμένην. Heb. ix. 23. ἐν τοῖς οὐρανοῖς. Col: i. 5. ἐν τοῖς οὐρανοῖς. Heb. vi. 12. καὶ μακροθυμίας. Cola, 14. καὶ μακροθυμίαν. II. Tim. 111.10. τῇ μακροθυμίᾳ. Heb. vi. 1. ϑεμέλιον καταθαλλόμενοι.. πί- στεως. Col. i. 23. τῇ πίστει τεθεμελιωμένοι. Heb. viii. 5. ἐπιτελεῖν. ix. 6. ἐπιτελοῦντες. II. Cor. viii. 6. ἐπιτελέσῃ. we. 11]. ἐπιτελέσατε. Σ / ἐπιτελέσαι. Heb. vi. 10. καὶ διακονοῦντες. II. Cor. viii. 19, διακονουμένη. Heb. x. 5. κατηρτίσω. II. Cor. ix. 5. προκαταρτίσωσι. ΕΠ Cim, ii, 17. ἐξηρτισμένος. SECT. v. | THE EPISTLE TO THE HEBREWS. Heb. ix. 24. we ol as DORE LI. Tim. tw i: epee II. Cor. iv. 10.11. Heb. xii. 1. ΠῚ Gors sn, 12: ΘΟ. 111: Heb. xii. 2. Cok m1. Heb. xii. 2. ‘ba ΠΕ hime ne LO; Sols eee eee 4᾽.6 6! ὁ Heb. xii. 28. TE Time a, 52% Heb. xii. 23. ΤΣ ΟΣ Col. 115: Ph eee) to 3 Heb. xii. 2. Colas. Heb: xii. 2: Coles. 16: Heb.. xii. 2: Col. 4.20: Heb. xii. 4. Col.it. 20: Heb. xii. 5. II. Tim. iii. 16. ὁ Χριστὸς ... ἐμφανισθῆναι. πεφανέρωται art Χριστός. 249 "TL. X. κατὰ τὴν ἐπιφάνειαν αὑτοῦ. Ν - 4 © ~ τὴν EMIPAVEIAY αὐτου. ἵνα... Κα. Ἶ. ... φανερωθῇ. SO > ε ~ Ob ὑπομονῆς. 4 ε ~ ἐν πάσῃ ὑπομονῇ. εἰς πᾶσαν ὑπομονήν. τῆς προκειμένης αὑτῷ χαρᾶς. καὶ μακροθυμίαν μετὰ χαρᾶς. ς / ὑπέμεινε. A € / τὸν ὑπομεμενηκότα. > NX s % ε ͵ Eb παιδείαν" ὑπομένετε, 4 © / πάντα UTOMEVW. ς , εἰ ὑπομένομεν. βασιλείαν παραλαμβάνοντες. \ ΄ καὶ συμθασιλεύσομεν. / TOWTOTOXWY. / πρωτότοκα. / πρωτύτοκος. / πρωτότοκος. ἐν δεξιᾷ τε τοῦ... Θεοῦ ἐκάθισεν. > ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. τοῦ ϑρόνου. ϑρόνοι. ΄ / / UTEMLEIVE σταῦυρον. διὰ... TOU σταυροῦ αὐτοῦ. μέχρις αἵματος. ἊΝ ~ “ διὰ τοῦ αἵματος. ἐλεγχόμενος. πρὸς ἔλεγχον." 250 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. xi. 37. xi. 15. / ὑστερούμενοι. ὑστερῶν. II. Cor. viii. 13. ὑστέρημα. Col. i. 24. Heb. xi. 16. 71. Cor. ix. 4. Heb. ix. 27: 11: Tim: ἀν: 8: Heb. ix. 28. ΠΠ fim: π|ῖς 15. Pauline words. 50. 7 ἀδόκιμος. » 4 ἀπαράθατος. ἀπαρασκεύαστος. ἀπείθεια. ἀπολείπω. > , ἁπολυτρωώσις. βέξηλος. ἐκτρέπομεαι. ἔλεγχος. > / ἐνδείκνυμι. > Me ἐνδυναμόω. ἐνίστημι. > , ἐπίθεσις. ϑίγω, καθάπερ. κλῆσις. ὑστερήματα. 18 ἐπαισχύνεται. καταισχυνθῶμεν. ,ὔ , ἀπόκειται χρίσις. ἀπόκειται... κριτής. © \ > , ὁ Χριστὸς ... εἰς σωτηριαν. 2 / 2 ~ εἰς cwrnpiay... ἐν Χριστῷ. Heb. vi. 8. II. Cor. xiii. 5. 6. II. Tim. iii. 8. bill vil. 94. If. Cor.. i. 4: Heb. iv. 6.11. Col. iii. 6. Heb. iv. 6: 9.x; 26. 11. Tim: iv. 13. 20. Heb. ix. 15. xi.35. Col. i,14. Heb. xii. 1. 6. II. Tim. i. 16. Heb. xii. 18. II. Tim. iv. 4. Heb: xi. 1: 11. Fim. 16; Heb. vi. 10.11. 11. ΤΊ. iv. 14. Heb. 33.34.96 Mi Pee a ae re Heb. ix. 9: IL. Timi: 1. Heb. vi. 2: 5 IL Tine 1.0: Heb. xi.28. xii.20. Col. ii. 2. Heb. iv. 2. v.4. II.Cor. viii.11. i. 18. 18. Heb. iii. 1. II. Wim. 3. 9. SECT. ν.7 THE EPISTLE TO THE HEBREWS. 251 λειτουργία. Heb; vii. 6. ix. 21. II. Cor. ix. 12. μέτοχος. Heb. ii. 1. IJ. Cor. vi. 14. οἰκτιρμός. Heb. x. 28. II. Cor. i.3. Col. in. 12. ὁμολογία. Heb. iii. 1. iv. 14. x. 23. II. Cor. ix: 13. παροικοή. Heb. 11. 9... Tl. Cor. x, 6. πληροφορία, Heb. vi. 11: x. 90. Col 1159: τάξις. Heb. v. vi. vii. Col. ii. 5. τελειότης. Heb. vi. 1. Col. i. 14. ὑπόστασις. Heb. 1. 14. 11: (Ὅτ: me 4: xi 17. 7. ἀπολύτρωσις. occ. once in δ. Luke, xxi. 28. oce. seven times in undisp. epist. Rom. 111. 24. διὰ ἀπολυτρώσεως. ον Vill. 29. τὴν ἀπολύτρωσιν. Ler iss. ἡμῖν .. ἀπολύτρωσις. Ephes. 1, 7. THY ἀπολύτρωσιν. wee oe 14. εἰς ἀπολύτρωσιν. ἐν. lv. 90. ἡμέραν ἀπολυτρώσεως. Col. 1. 14. τὴν ἀπολύτρωσιν. oce. twice in Heb. Heb. ix. 15. εἰς ἀπολύτρωσιν. ἘΠῸ 90: τὴν ἀπολύτρωσιν. Yurther verbal agreements. Ordinary N. 'T. words. Heb. ix. 14.15. τὸ αἷμα Χριστοῦ... εἰς ἀπολύτρω- σιν. mide 12; διὰ τοῦ ἰδίου aimaros ... λύτρωσιν. . » / τι “ Ἂν ~ Ephes. i. 7. ἀπολύτρωσιν διὰ TOU αἵματος αὐτοῦ. Col. 1, 14. ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ. 252 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. ix. 15. ἀπολύτρωσιν τῶν mapabacewy.* Ephes. 1. 7. ἀπολύτρωσιν .. THY παραπτωμάτων. Col. i. 14. ἀπολύτρωσιν THY ἁμαρτιῶν. Heb. ix. 14. ἄμωμον τῷ Θεῷ. Ephes. i. 4. ἀμώμους κατενώπιον αὐτοῦ. Heb. ix. 15. THY ἐπαγγελίαν τῆς κληρονομίας. Ephes. i. 13. 14. τῆς ἐπαγγελίας .. τῆς κληρονομίας. Heb. ix. 15. οἱ κεκλημένοι τῆς κληρονομίας. Ephes. 1. 18. τῆς κλήσεως καὶ τῆς κληρονομίας. (00]. 1.19: τοῦ κλήρου τῶν ἁγίων. Rom. vill. 28. τοῖς κλητοῖς. Ποῖ 1.'26: τὴν κλῆσιν." Heb. ix. 15. διὰ τοῦτο. Ephes. ile B38 διὰ τοῦτο. Col. 3. 9. διὰ τοῦτο. Heb; 1x. 15. Savarov γενομένου. Col. 1. 22. διὰ τοῦ ϑανάτου. Heb. ix. 14. - ἑαυτὸν προσήνεγκεν ἄμωμον. Ephes. i. 4. ἐξελέξατο ἡμᾶς ἀμώμους. Col. i. 22. παραστῆσαι ὑμᾶς ἀμώμους. Heb. xi. 32. 39. τῶν προφητῶν ... μαρτυρηθέντες. Rom. iii. 21. μαρτυρουμένη ὑπὸ τῶν προφητῶν. Heb. xi. 39. μαρτυρηθέντες διὰ τῆς πίστεως. Rom. iii. 21. 22. μαρτυρουμένη... διὰ πίστεως. Heb. xi. 33. διὰ πίστεως. . . δικαιοσύνην. να Rom. iil. 99, δικαιοσύνη... διὰ πίστεως. Heb. xi. 587. ὑστερούμενοι. Rom. iii. 23. ὑστεροῦνται. Heb. xi. 35. προσδεξάμενοι THY ἀπολύτρωσιν. ix. 28. τοῖς αὐτὸν ἀπεκδεχομένοις. ἢ Rom. viii. 25. ἀπεκδεχόμενοι ἡ τὴν ἀπολύτρωσιν. SECT. V.| THE EPISTLE TO THE HEBREWS. 253 Heb. ix. 28. Rom. vill. 24. εἰς σωτηρίαν. ἐλπίδι ἐσώθημεν. Heb. xii. 2. Rom. viii. 34. Ephes. i. 20. > ~ ~ / ἐν δεξιᾳ Te TOU... Θεοῦ ἐκάβισεν. “Χριστὸς ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ, > 7 > ~ © ~ > ~ ἐκάθισεν ἐν δεξιᾷ αὑτοῦ ἐν τοῖς ri > Col. iii. 1. Pauline words. ἀόρατος. Heh.. xi. Ὁ 7. ΘΟΙ 1 δ. 16: ἀπεκδέχομαι. Heb. ix. 28. Rom. viii. 19. 23. 25.00 Coriy7. ἀσθένεια. Heb. iv. 15. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 26. I. Cor. li. 3. xv. 49. ἐνδείκνυμι, Heb: vii LO 11: Romane) 5: ix. 17. 99. E:phes. ii. 7- ἐνδυναμόω. Heb. χι.34. Rom.iv. 20. Ephes. vi. LO. ἐνίστημι- Heb. ix. 9. Rom. viii. 38. I. Cor. ili. 22. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 27. εὐωρεστός. Heb. xi. 5. 6. xiii. 16.21. Rom. xu. 1. 2. xiv. 18. Ephes. v. 10. Col. iii. 20. ἐφάπαξ. Heb. ix. 12.x. 10. Rom. vi. 10. I. Cor. xv. 6. ϑίγω. Heb. xi. 28. xii. 20. Col. ii. 21. ἱλαστήριον. Heb. ix. 5. Rom. iii. 25. γεκρύω. Heb. xi. 12. Rom. ἵν. 19. Col. ili. 5. παιδεία. Heb. xii. 5. Ephes. vi. 4. πληροφορία. Heb Ὑἱ 11: τοῦ. Col. ii. 9, τελειότης. Heb. vi. 1. Col. iii. 14. ὑπεναντίος. Heb: x. 27. Col. ii. 14. ἐπουρανίοις. ἡ ὁ X. ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος. 254: APOSTOLICAL AUTHORITY OF [ SECT. Vv. ὑπεράνω. Heb. ix. ὅ. Ephes. i. 21. iv. 10. φράττω. Heb. xi. 388. Rom. ii. 19. 8, βέδαιος.Ἴ occ. once in xx: once in Apocr. oce. twice in II. Peter. occ. twice in undisp. epist. Rom. iv. 16. βεβαίαν. LL. Cor. 1. ὍΣ βεβαία. occ. five times in Heb. Heb. ii. 2. βέξαιος. ἜΜ Π|0: βεβαίαν. ἐς ἀν seek βεβαίαν. τ ἘΜ. 19: βεβαίαν. pies Axe ἢ τῇ Bebaia. Further verbal agreements. Ordinary N. T. words. Heb. ii. 16. σπέρματος ᾿Αδραάμ. Rom. iv. 16. σπέρματι. «᾿Αδραάμ. Heb. vi. 13. τῷ ’Abpucu ἐπαγγειλάμενος. Rom. iv. 13. ἡ ἐπαγγελία τῷ "Abpacp. Heb. vi. 12. κληρονομούντων τὴς ἐπαγγελίας. SAAT S| τς. κληρονόμοις τῆς ἐπαγγελίας. Rom. iv. 13. ἐπαγγελία .. « κληρονόμον. ΤῈ κληρονόμοι... ἐπαγγελία. Heb. ii. 11. οὐκ ἐπαισχύνεται. Rom. 1. 16. οὐ yap ἐπαισχύνομαι. oye staves οὐ καταισχύνει. Heb. iii. 6. καὐχημα τῆς ἐλπίδος. Rom. v. 2. καυχώμεθα ἐπ᾽ ἐλπίδι. Heb. iii. 6. τῆς ἐλπίδος .. βεβαίαν. ~ +. Ὑ1.18.19. τῆς ἐλπίδος... βεβαίαν. SECT. V.] THE EPISTLE TO THE HEBREWS. 255 Rom. iv. 16. 18. 71. ΟἿΣ. 1. 6: Heb. iii. 11. Rom. iv. 15. Heb. iv. 14.15. Rom. v. 6. Heb. ii. 15. Rom. v. 10. Heb. ix. 17. Rom. iv. 16. 17. EE Cori 9. Heb. ii. 9. iy Cori: 5. Heb. ii. 18. 11. Cor: 6. Heb. iv. 15. ἘΠ ae ok Rom. viii. 17. II. Cor. i. 7. Heb. iii. 6. EE(Cor,:2."13: Pauline words. ἀδόκιμος. ἀπολύτρωσις. > / ἀσθένεια. ΕῚ j ἐγδείκνυμι. / ? IS > , βεδαίαν..... παρ᾽ ἐλπίδα ἐπ᾽ ἐλπίδι. ἡ ἐλπὶς βεθαία. ἐν τῇ ὀργῇ μου. νόμος ὀργήν. ᾿Τησοῦν.... ταῖς ἀσθενείαις ἡμῶν. Χριστὸς ὄντων ἡμῶν ἀσθενῶν. ’ὔ΄ 4 καὶ ἀπαλλάξῃ τούτους. κατηλλάγημεν τῷ Θεῷ. x. A. ἐπὶ νεκροῖς βεδαία. βεθδαίαν ... τοὺς νεκρούς. ~ 9 / ΑΝ 4 τῷ ἐγξείροντι TOUS νεκροῦς. ᾿Ιησοῦν διὰ τὸ πάθημα." τὰ παθήματα τοῦ Χριστοῦ.“ > ὩΣ \ / 4 ΔΡῈ εν aw γὰρ πεπονψεν AUTOS. ὧν καὶ ἡμεῖς πάσχομεν. συμπαθῆσαι. συνεπαθήσατε. συμπάσχομεν. κοινωνοὶ .. τῶν παθημάτων. μέχρι: τέλους βεδαίαν. ΄ 7 ἕως τέλους. Heb. vi. 8. Rom. i. 28. II. Cor. xi. 5. 6. Heb. 1%. 1. xiineae! Rom. 111. 24, viii. 23. Heb. iv. 15. ν. 2. xi. 34. Rom. vi. 19. viii. 26. TI. Cor. xi. 80. ΠῚ 529.10) xi. 4, Heb. vi. 10. 11. Rom. ii. 15, II. Cor. viii. 24. 256 APOSTOLICAL AUTHORITY OF [ SECT. V. ἔνδικος. Heb. 11. 2. Rom. iii. 8. ἐγδυναμόω. Heb. xi. 34. Rom. iv. 20. ἐνίστημι. Heb. ix. 9. Rom. viii. 38. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 27. 84. ἱλαστήριον. Heb. ix. 5. Rom. iii. 25. καθάπερ. Heb. iv. 2. ν.4. Rom. iv. 6. x. 24. 71 Cor... ir 18; 18. yi. 11. καταργέω. Heb. τι. 14. Rom: 9... 9}: iv. 14. Dis ΟΕ ΠῚ 7 ΗΠ: 13. 14. καύχημα. Heb. iii. 6. Rom. iv. 2. II. Cor. 114: oy, 10 ΠΧ 19. νεκρύω. Heb. xi. 19. Βοπι. ἵν. 19. παράθασις. Heb. τι: 2.. ΠΟΙ τ 28. ἦν. 15. v. 14. παρακοή. Heb. ii. 2. Rom. v. 19. II. Cor. iG πικρία. Heb. xii. 15. Rom. iii. 14. 9. βεδαιόω. occ. twice in Ixx. oce. once in 5. Mark, xvi. 20. oce. five times in undisp. epist. Rom. xv. 8. βεθδαιῶσαι τὰς ἐπαγγελίας. 1. Cor, 1. Ὁ: ἐδεδαιώθη ἐν ὑμῖν. AAAS τὶ βεθδαιώσει ὑμᾶς. II. (ον. 1. 91. βεθαιῶν ἡμᾶς. Gols ii: 7. βεδαιούμενοι ἐν τῇ πίστει. occ. twice in Heb. Heb. ii. 3. εἰς ὑμᾶς ἐξεθαιώθη. > xine ὃ. βεδαιοῦσθαι τὴν καρδίαν. Further verbal agreements. Ordinary N. T. words. Heb. ii. 4. δυνάμεσι... Πνεύματος ἁγίου. Sear. | Rom. xv. 13. 198 I. Corie Coll 111 Heb. ii. 4. Rom. xv. 19. Heb. 1,1: Rom. xv. 8. Heb. ii. 6. x. 32. Wee xis 2: Rom. xv. 15. I; Cor. iv. 17. Heb. ii. 6. IS- Cor: 8; Heb. i: Ὁ. 3. ΤΕ Cots is 546. ming tee II. Cor. 1. 6. Heb. ii. 14. I. Cor. i. 9. LS Cor: τι 7: Heb. xiii. 16. Rom. xv. 26. Heb. iii. 1. 1 Corgis 26% δ Shean ὧν CokMedg: Heb. ii. 4. I. Comma: tl; Corgan oo: THE EPISTLE TO THE HEBREWS. δυνάμει Πνεύματος ἁγίου. δυνάμει Πνεύματος Θεοῦ. Πνεύματος καὶ δυνάμεως. > ΄ὔ 4 / ἐν πάσῃ δυνάμει δυναμούμιενοι. / / σημείοις καὶ τέρασι. , 4 σημείων καὶ τεράτων. ~ Zs τοις πατράσιν. ~ , Toy TATEDWY. 7 / 2 re ὅτι μιμνήσκῃ αὐτοῦ. / μιμνήσκεσθε. x. A. ἐπαναμιμνήσκων ὑμᾶς. ὑμᾶς ἀναμνήσει. μέχρι: τέλους βεθδαίαν." ͵΄ . / βεδαιώσει ξὼς τέλους. λόγος βέδαιος... σωτηρίας. λόγῳ... ἐδεδαιώθη. λόγος... σωζομένοις. σωτηρίας we βεδαία. / κεκοινώνηκε. ‘ εἰς κοινωνίαν. “ ὥσπερ κοινωνοί. ~ eer ΠῚ \ / τῆς δὲ EUTOMAS καὶ κοινώνιας. / κοινωνίαν τινο ποιήσασθαι. ἀδελφοὶ ἅγιοι, κλήσεως. xX. A. τὴν κλῆσιν ὑμῶν, ἀδελφοί. κλητοῖς ἁγίοις. -“ / ~ / TOU κλήρου τῶν ἁγίων. x. A. συνεπιμαρτυροῦντος τοῦ Θεοῦ, τὸ μαρτύριο τοῦ Χριστοῦ. ’ὔ \ / μάρτυρα τὸν Θεῦν, 5 257 APOSTOLICAL AUTHORITY OF Heb. ii. 4. ΤΥ. τ. 19. Col. i. 12. Heb. ii. 11. Π Cor. 1-22. Heb. ii. 13. 11. (ον. 1. 9. Heb. ii. 9. ΠΤ Corvs. 5. Cols io24. Heb. ii. 10. ΤΠ δ. 18: Heb. ii. 14. Col) i022. Heb. ii. 15. Col. 1. 20. 21. Heb. ii. 14. Col. 1. 14. 22. Heb. ii. 10. xin, 2a, I. Cor. τι 6. Col. i. 28. Heb. i. 13. xu. 1. Col. ii. 18. Heb. xiii. 9. 10. Rom. xiv. 20.21. Heb. xiii. 9. Rom. xiv. 15, [ SECT. V. μερισμοῖς. μεμέρισται. εἰς τὴν μερίδα. tA ἐπαισχύνεται. ΄ κατα σχυνη. Ἀ > > >’ ~ πεποιθὼς ἐπ᾿ αὐτῷ. / ~ πεποιθότες ἐπὶ Θεῷ. ᾿Ιησοῦν διὰ τὸ πάθημα. παθήματα τοῦ Χριστοῦ. παθήμασιν... Χριστοῦ. ἢ ~ 2 σωτηριᾶς αὐτῶν oe παθημάτων. -“ / σωτηρίας oe αὐτῶν παθημάτων. διὰ τοῦ ϑανάτου. ~ 4 διὰ TOU ϑανάτου. ἀπαλλάξῃ. ἀποκαταλλάξαι. σαρκὸς καὶ αἵματος .. αὐτὸς μετ- ; ἐσχε.ΐ σαρκὸς αὐτοῦ. αἵματος αὐτοῦ. τελειῶσαι. / τετελειώμενων. > ~ / ἐν τοις τελείοις. τέλειον ἐν Χριστῷ ᾿Ιησοῦ. -“ > f τῶν ἀγγέλων. > ͵ ἄγγξελων. καλὸν... οὐ βρώμασιν... φαγεῖν. βρώματος. .. καλὸν μὴ φαγεῖν. tA βρώμασιν .. οὐκ .. οἱ περιπατή- σαντες. διὰ βρῶμα .. OUX. » περιπατεῖς, SECT. V.| THE EPISTLE TO THE HEBREWS. 259 Heb. ix. 10. Rom. xiv. 17. Heb. xiii. 15. Rom. xv. 9. Heb. xu. 15. Rom. xv. 28. Heb. xii. 21. lL. Gor ® 10: Heb? xin. 12. Cor: i:;.30. Heb. xiii. 20. Col, 15,12: Pauline words. ἀγών. αἱρέομαι. ἄμεμπτος. ἀπεκδέχομαι. ἐνδυναμόω. καύχημα. κλῆσις. λειτουργία. λειτουργός. οἰκτιρμῦς. 10. γυμνάζω. γυμνασία. γυμνητεύομαι. > Nv 7 Ν f * ἐπὶ βρώμασι καὶ πόμασιδ. βρῶσις καὶ πόσις. ὁμολογούντων τῷ ὀνόματι αὐτοῦ. > / / “ΟΝ LF a ἐξομολογήσομαι... τῷ ὀνόματι σου. Ν / καρπὸν χειλεων. καρπὸν τοῦτον. καταρτίσαι ὑμᾶς. / XATYOTICMEVOS. ἢ ~ ξ΄ » TOUS . . ἁγιάσγ. Ἰησοῦ ... ἁγιασμός." © Ν « > ἈΝ ’ w~ ὁ Θεὸς ὁ ἀναγαγὼν Ex νεκρῶν. ~ ~ ~ 9 / ἥν ’ τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. Heb. xii. 1. Philipp. i. 30. Heb. xi. 25. Philipp. i. 22. Heb. viii.7. Philipp. ii. 15. ii. 6. Heb. ix. 28. Philipp. iii. 20. Heb. xi. 34. Philipp. iv. 13. Heb. iii. 6. Philipp. i. 26. ii. 16. Heb. iii. 1. Philipp. 111. 14. Heb. viii. 6. ix. 21. Philipp. ii. 17. 30. Heb. viii. ὃ. Philipp. ii. 25. Heb. x. 28. Philipp. ii. 1. oce. once in Apocr. oce. once in II. Peter, ii. 14. oce. once each in undisp. epist. I. Cor. iv. 11. γυμνητεύομεν. 5. ὦ 260 APOSTOLICAL AUTHORITY OF [SECT. V. I. Tim. iv. 8. γυμνασία. ΠΕΣ: γύμναζε δὲ σεαυτόν. γυμνάζω. occ. twice in Heb. Heb. v. 14. γεγυμνασμένα. pes ee ΧΙ 11: γεγυμνασμένοις. Further verbal agreements. Ordinary N. I. words. Heb. vi. 6. παραδειγματίζοντας. I. Cor. iv. 9. ἀπέδειξεν. Col. u. 15. ἐδειγμάτισεν. Heb. vi. 1. ϑεμέλιον καταδαλλόμενοι. I. Cor. 1.10. ϑεμέλιον τέθεικα. wee eee 11. ϑεμέλιον Sivas. wee ate AB. epeasoy τοῦτον: Heb. vi. 7. Yi ἡ πιοῦσα τὸν ὑετόν. ΤΟΙΣ ΠπΠ: 10. ἐπότισεν. X. A, : a8 ὁ ποτίζων. x. A. Acts xiv. 17. ὑετοὺς διδούς. Heb. vi. 7. γεωργεῖται... ἀπὸ τοῦ Θεοῦ. I. Cor. iii. 9. Θεοῦ γεώργιον. Heb. vi. 8. adoximos* ... εἰς καῦσιν. I. Cor. ili. 1ὅ. κατακαήσεται. 13. σὺ wp δοκιμάσει. Heb. v. 12. γάλακτος καὶ οὐ στερεᾶς" τροφῆς. I. Cor. iii. 2. γάλα καὶ od βρῶμα. Acts xiv. 17. ἐμπιπλῶν τροφῆς. Heb: T3: νήπιος" γάρ ἐστι. LiGor. ii. ae ὡς νηπίοις" ἐν Χριστῷ. Heb. ν. 14. τελείων δέ. ΠΕ οτ: 11.6. ἐν τοῖς τελείοις. SECT.V. | THE EPISTLE TO THE HEBREWS. 261 Heb. v. 12. 13. L.. Cor. τς Fe Heb. v. 14. TaCor. τν- 7. ρα raven AN cio Ee epee τὴς αἰ Heb. ν. 14. IE ον νοῦ" Rom. vii. 21. Heb. v. 12. 14. I. Tim. iv. 6. Heb. v. 12. 13. I. Tim. iv. 6. Col. ii. 5. Heb. v. 12. I. Cor. iv. 8. Ts Tims iv: 8: Heb. vi. 10. Tor. iv. 12: ΠΟ Ute On Oe Ra is τυ 10: IL. Vin ive 10: II. Tim. ii. 6. Heb. vi. 7. Ll, Tims. 6. Heb. xii. 9. J. Cori. ive FAs διδάσκειν ... τῶν λογίων. διδακτοῖς λόγοις. πρὸς διάκρισιν. ἢ τίς γὰρ σὲ διακρίνει; \ / μὴ διακρίνων. εἰ γὰρ ἑαυτοὺς διεκρίνομεν. © , ΄ ὁ πνευματικὸς ἀνακρίνει πάντα. καλοῦ τε καὶ κακοῦ. ΕΣ > Ν A f εἴτε ἀγαθὸν, εἴτε κακόν. Ν Ν Ν , TO XAAOY ..6 TO ΧΟ Χοὺς διδάσκαλοι... - καλοῦ. τῆς καλῆς διδασκαλίας. X\ »” 4 καλὸς ἔσῃ διάκονος. στερεᾶς ἢ τροφῆς... λόγου δικαι- οσύνης. > , ~ , τὰ ͵ ἐντρεδόμενος τοις λόγοις τῆς πι- στεως. ’ ~ ξ - τὸ TT EDEMA τῆς πίστεως υμῶν.- ὀφείλοντες. ὄφελον. ὠφέλιμος. τοῦ ἔργου καὶ τοῦ κόπου. κοπιῶμεν ἐργαζόμενοι. τὸν κόπον... συνεργοί. συνεργοῦντι καὶ κοπιῶντι. εἰς τοῦτο γὰρ καὶ κοπιῶμεν. τὸν κοπιῶντα γεωργόν. / μεταλαμδάνει εὐλογίας. τῶν καρπῶν μεταλαμβάνειν. 4. / ἐνετρεπόμεθα. ἐντρέπων. 5. 3 APOSTOLICAL AUTHORITY OF Heb. xii. 9. I. Cor. tv. 15. Heb. xi. 34. I. Cor. iv. 10. Heb. xii. 28. I. Cor. iv. 8. 2 8 (Fe (6 6. wie Heb. xii. 16. I. Cor. v. 1. Heb. xiii. 4. 1 Pim: iv: 9. Heb. xii. 9. {. Tim. iv. 3. Heb. xiii. 9. I. Tim. iv. 8. Heb. xiii. 7. ΝΣ ΣΉ ΩΣ Col. iv. 18. Acts xx. 9]. as io WW Heb. xin. 7. Acts xx. 35. oes RW AS Heb. xiii. 7. Acts xiv. 12. PEXVeloes Heb. xiii. 7. i; Cor. iv. 10. [ SECT. v. πατέρα if εἴχομεν. ἔχητε οὐ πολλοὺς πατέρας. Ε) ἂς, Τῷ: / > , ἀπὸ ἀσθενείας .. ἰσχυροί. ἡμεῖς ἀσθενεῖς, ὑμεῖς δὲ ἰσχυροί. βασιλείαν παραλαμθάνοντες. ἐβασιλεύσατε. συμδασιλεύσωμεν. 4 / ΕΞ μῆ τις πόρνος. ἐν ὑμῖν πορνεία. τίμιος ὁ γάμος. κωλυόντων γαμεῖν. > 7 οὐ βρώμασιν. » / / ἀπέχεσθαι βρωμάτων. ἐν οἷς οὐκ ὠφελήθησαν. πρὸς ὀλίγον ὠφέλιμος. μνημονεύετε τῶν ἡγουμένων ὑμῶν. πεΐθεσθε τοῖς ἡγουμένοις ὑμῶν. μνημονεύετέ μου. μνημονεύοντες ὅτι. xX. A. © / οἱ μεν ἐπείθοντο. x. A. οἵτινες ἐλάλησαν ὑμῖν τὸν λόγον. ἉΑ' - / μνημονεύειν TE τῶν λόγων. x. A. τοῖς λεγομένοις. τῶν ἡγουμένων ὑμῶν .. τὸν λόγον. Παῦλον λόγου. ἘΣ © « ΄ ~ ἣν ὁ ἡγούμενος τοῦ ἄνδρας ἡγουμένους ἐν τοῖς ἀδελφοῖς. μιμεῖσθε τὴν πίστιν. μιμηταί" μου γίνεσθε. SECT. V. | THE EPISTLE TO THE HEBREWS. 263 II. Thess. iii. 7. Heb. viii. 5. Lu Tinks. Te. Heb. xiii. 7. I Dims ἵν £2: Heb. xiii. 20. Acts xx. 28. Heb. xii. 28. ΠΟΙ ἵν. 17: Heb. xiii. 23. I. Cor. iv. 19. (II. Tim. iv. 9. Pauline words. ἀγών. ἀπεκδέχομαι. > / ἀἁπολαυσις. 2 4 AMOAUTPWOIS » τὸ Le ἀσθένεια. ἀφιλάργυρος. / EXT PETO[L GLI. ake ς ἐνόει κνυμει. > Ψ ἐνδυναμόω. ἐνίστημ:!. ἐπίθεσις. πῶς δεῖ μιμεῖσθαι ἡμᾶς. εἰς τὸ μιμεῖσθαι ἡμᾶς. ΜΝ ΄ κατὰ TOV τυτπον. ΄ ἢ ~ ~ τυπος ytvou τῶν TIOTWY. \ / ~ > ~ τὸν λόγον... τῆς AVATTPOPNS -. τὴν πίστιν. 2 N, /. 2 > 4 κα / EV λόγῳ; EV AVATTPOPY, EV πίστει- / -“ τὸν ποιμένα τῶν προδάτων. ~ / / τῷ ποιμνίῳ. « ποιμαίνειν THY ἐκκλη- 7 τ “ σίαν τοῦ Θεοῦ. Τιμόθεον, μεθ᾽ od. . ὄψομαι ὑμᾶς. ἔπεμψα ὑμῖν Τιμόθεον. ἐὰν τάχιον ἔρχηται. > 7 εἶ ᾿ ἐλεύσομαι δὲ ταχέως. σπούδασον ἐλθεῖν πρός με ταχέως.) Heb. xii. 1. I. Tim. vi. 12. Heb. ix. 28. I. Cor. i. 7. Heb: xi 96: yl: vi. 117: Heb: 0x. 150. τ 95. I Cor i. 30. Heb. v. 2. ΧΙ Corsi. 3. 1. Tim: v. 29. Heb. xiii. 5. 1. Tim. 111. 3. Heb... κι. 19: Wie δὲ v.15. vi. 20. Hebsvi. £02 flee Lim. 1. 16. Hebe πὶ 8471. Vim. i: 12. Hebsoiseneoet Cor. “11, 22. vil. 26. Heb. vi. 2. I. Tim. iv. 14. s 4 264: APOSTOLICAL AUTHORITY ΟΕ [ SECT. V- καύχημα. κλῆσις. μεσίτης. ὁμολογία. ὀνειδισμός. ὀρέγομαι, πρόδηλος. ™s συνειδησις. Heb. ii. 6. I. Cor. y. 6. Heb. ii. 1. I. Cor. 1.26. vii. 20. Heb. vill... ix. Wary xii. 24. 1 Tims? 5: Heb. iii. 1. iv. 14. x.28. I.Tim. mae 2. 19: Heb. x: 33. «xi. 26, ami. 10. 1. Cam, 11.7. Hebe τὶ 16: Te a ea a vi. 10. Heb. vii. 14. I. Tim. v. 24. 25. Heb.ix.9, 14. x,2. 22 - Senas. TL Corvin, 7: 10.109. xo8b. 27. 28. Ὁ. 1. ΤΠ. 4.5: 19; Os νι». 11. ἐπίθεσις. occ. twice in xx: three times in Apocr. occ. once in Acts, viii. 18. occ. twice in undisp. epist. I. Tim. iv. 14. II. Tim. i. 6. μετὰ ἐπιθέσεως τῶν χειρῶν. > ~ / ~ - διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου. oce. once in Hebrews. Heb. vi. 2. / - ἐπιθέσεως τε χειρῶν. Further verbal agreements. Ordinary N. 'T. words. Heb. vi. 1. IL. Vinh. ἵν. 6. Il. fim. ἢ 19. Heb. vi. 5. y. 12: fim, iv. 6. ἘΠῚ ὙΓΊτη. iv. 3. Χριστοῦ λόγον... πίστεως. Χριστοῦ... λόγοις... πίστεω:. λόγων .. ἐν πίστει... ἐν Χριστῷ. καλὸν... Θεοῦ ῥῆμα. διδάσκαλοι... τοῦ διδάσκειν ὑμᾶς. τῆς καλῆς διδασκαλίας. τῆς ὑγιαινούσης διδασκαλίας. SECT. V-] Heb. vi. 7. «ὦ, 1: II. Tim. 11, 6. Heb. vi. 1. TE. Lim 1. 19: Heb. v. 12. I. Tim. iv. 6. {Π him: i. 19: Heb. vi. 8. ΠΕ τα. τ. 1: Heb. vi. 8. II. Tim. ii. 25. Hebs x. 27. Π Dime Pauline words. > / AY WV. ἀδόκιμος. ἀπόλαυσις. ἀφιλάργυρος. γενεαλογέομαι. / EXT DETO [Lhe Cea ἢ EVOELHYU he > ¢ ἐνδυναμόω. > , EVITTH MA μεσίτης. THE EPISTLE TO THE HEBREWS. 25. 265 δ’ ods καὶ γεωργεῖται, μεταλαμ.- βάνει. τοῦ κόπου. τὸν κοπιῶντα γεωργὸν. « ««μεταλαμ.- βάνειν. , / ϑεμέλιον .« μετανοίας... ἐπὶ Θεόν. ᾿ ᾿ ᾿ bs, ὁ μέντοι στερεὸς ἡ ϑεμεέλιος TOU Θεοῦ. τῶν λογίων τοῦ Θεοῦ. -- στερεᾶς" τροφῆς. ἐντρεφομένος τοῖς λόγοις τῆς πίστεως. στερεός. ἢ εἰς μετάνοιαν. ΨΆ μετάνοιαν G16. X. Aw \ > , ~ > / THY ἐπίγνωσιν τῆς ἀληθείας. εἰς ἐπίγνωσιν ἀληθείας. Heb: εἰ ibe bins vie kee 1 ΠῚ ἢ: Heb. vi. 8. II. Tim. i. 8. Heb. xi. 25. I. Tim. vi. 17. Heb. xiii. 5. I. Tim. in. 3. Heb. vii. 6. 1 Tim: 1. 4. Heb. xii. 13. I. Tim. i. 6. v. 15. vi. 20. IJ. Tim. iv. 4. Heb. vi. 10. 11. II. Tim. iv. 14. Heba xiue 1 him. i. 12. ΠῚ τ 15} τν- 17. Heb. ix. 9. II. Tim. iii. 1. Heb. viii. 6. I. Tim. 11. 5. iim, 1, 16. 266 APOSTOLICAL AUTHORITY OF [SECT. V. Ὁμολογία. 2 ’ὔ ὀνειδισμός. ὀρέγομαι. πρόδηλος. Heb. iii. 1. iv. 14. χ. 98. 1. 'Tim. vi. 12) 03: Heb. x. 95. ἐπὶ “Doreen. 195. 1 Timi -7: Heb. xi. 16. 1. Tim. iii. 1. vi. 10. Heb. vii. 14. 1. Tim. v. 24. 25. 12. ἐπουράνιος. occ. twice in Ixx: occ. once in Apocr. oce. once in 8. Matthew: once in S. John. oce. twelve times in undisp. epist. J. Cor. xv. 40. Reyen Ae: t R Ephes. i. 3. «ἃ Harte ΡΤ ΤΣ ἈΠ ΤΟΣ wes alte BD: ἀπ ΡΝ Philipp. 11. 10. IJ. Tim. iv. 18. ἐπουράνια. τῶν ἐπουρανίων. ὁ ἐπουράνιος. οἱ ἐπουράνιοι. τοῦ ἐπουρανίου. ἐν τοῖς ἐπουρανίοις. ἐν τοῖς ἐπουρανίοις. ~ ! ἐν τοῖς ἐπουρανίοις. me ~ / ν τοῖς ἐπουρανίοις. me ν» / ν τοῖς ἐπουρανίοις. / ἐπουρανίων. lA τὴν ἐπουράνιον. oce. six times in Hebrews. Heb. iii. 1. cote te Wee ~~. Vili viele, 1K ater πεν. ΧΙ. ae {xn 32 oe - “Ὁ ͵ ἐπουρανίου. - / τῆς ἐπουρανίου -“ / τῶν ἐπουρανίων. Ἁ > 4 τὰ ἐπουράνια. J ἐπουρανίου. “f ἐπουρανίῳ. Further verbal agreements. Ordinary N. T. words. Heb. ii. 1. , L / κλησεως ἢ ἐπουρανίου. Ephes. 1.18.20. τῆς κλήσεως ἡ αὑτοῦ ἐν τοῖς ἐπουρα- ’ YOK. SECT. V. | Heb. iii. 1. Ephes. iii. 4. 1: Tint) ΠΥ. (Rom. iv. 19. Heb. ΠῚ 1. Kphes. i. 6. Heb. 111. 2. If. Tim. 11. 13. Heb. iii. 3. I. Cor. xv. 49. Ephes. 1. 18. Philipp. 11. 11. 11. Tim. iv. 18. Heb. iii. 6. 22. Ephes. 11. sired eta, Wie kha Heb. 11. 4, Ephes. ii. 16. 10. 17. I. Cor. vii. Heb. i. 8. I. Cor. xv. 27. 22. iphes. 1. Philipp, 111. 21. THE EPISTLE TO THE HEBREWS. 267 / ry Ν > " κατανοήσατε... .. Χριστὸν ᾿Ιησοῦν. 3 A hee - νοῆσαι... τοῦ Χριστοῦ. νόει ἃ λέγω. / κατενόησε.) μέτοχοιδ... Χριστὸν ᾿Τησοῦν. / ΕἾ > ~ x n~ TUMMETOYA™ .. EY τῷ APITTWe ΕΣ πιστὸν ὀντα. / πιστὸς μένει. δόξης... . τιμήν. ἀτιμίᾳ... δόξῃ. τῆς δόξης. .. αὐτοῦ. Χριστὸς εἰς δόξαν. ὦ ἣ δόξα. Ἁ pa Ἂς 5 3 “Ὁ Χριστὸς ... ἐπὶ τὸν οἶκον αὐτοῦ" οὗ οἶκός ἐσμεν ἡμεῖς. ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε, εἰς κατοικητήριον τοῦ Θεοῦ. ~ \ ΄ Ν > eo” κατοικῆσαι τὸν Χριστὸν... ἐν. ὑμῖν. ποικίλαις δυνάμεσι, καὶ ΄, ͵ τὰ {Πνεύματος ἁγίου μερισμοῖς. int / eee ee ΟΣΟΜΕΙ seen διὰ τοῦ Πνεύματος αὑτοῦ. re / ἡ πολυποικιλος. X.A, ¢ te . . ε > f ε / . ὡς ἐμέρισεν ὁ Θεός. / « / πάντα ὑπέταξας Ἐ ͵΄ wo - nN ὑποκάτω τῶν ποδῶν αὐτοῦ. Fa \ © ‘é πάντα yap ὑπέταξεν G Ν \ > > ~ ὑπὸ TOUS TOGKS αὕτου. ΄ ε΄ ,ὔ πάντα ὑπέταξεν ΄ Ν \ / 2 ~ ὑπὸ TOUS πόδας αὐτοῦ. ε ΄ ε ~ Η͂ ΄ ὑποτάξαι ἑαυτῷ τὰ πάντα. APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. ii. 10. Ephes. ii. 18. Pera. 1. Qiks eve eke Heb. 11. 12. Ephes. 1. 22. Ab dah apliign. (WED Heb. i. 3. SA An 710): Ephes. i. 20. Heb. i. 3. Philipp. 11. 9. Heb. i. 4. Ephes. 1. 21. Τ᾽. γε. Heb. i. 4. Ephes. i. 21. ΔΑ ΑΘ ΤῸ Ὲ Philipp. 11. 9. Heb. 11. 5. Ephes. i. 21. Hebsiv. 2: II. Tim. iv. 4. Heb. iv. 12. Teor; x11. 6. iii, 2, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν. δι’ αὐτοῦ ἔχομεν τὴν προσαγωγήν. ὑπεράνω" πάσης ἀρχῆς. “ξεν, ἐκ > / AUTOS εστι TWTNpP. > / > ms J c 4 εν μέσῳ EXXANTIAS ὑμνήσω σε. λὴ LON / ~ 9 / κεφαλὴν UTEP πᾶντα τῇ EXXAYTIA. ~ / ~ ~ ἐν TH ἐκκλησίᾳ ἐν Χριστῷ ᾿Ιησοῦ. 7 AN ~ r / ὕμνοις . « «ἄδοντες . -. τῷ Κυρίῳ. ἐκάθισεν ἐν δεξιᾷ, κάθου ἐκ δεξιῶν μου. ἐκάθισεν ἐν δεξιᾷ αὑτοῦ. τῆς μεγαλωσύνης ἐν ὑψηλοῖς. ὁ Θεὸς αὐτὸν ὑπερύψωσε. κρείττων γενόμενος τῶν ἀγγέλων. © 4 ΕἸ ΄ ᾿ -“ ὑπεράνω" πάσης ἀρχῆς. κ.λ. ἀγγέλους κρινοῦμεν. μά / ΞΕ ὅσῳ διαφορώτερον pA κεκληρονόμηκεν OVO. \ \ Be. > , καὶ παντὸς ὀνόματος ὀνομαζομένου. τι , Ἂς τῆς κληρονομίας αὐτοῦ. > ~ ΟΡ ere sy ~ + AUTO OVO TO ὕπερ παν OVO. 2 Ν > / « / οὐ γὰρ ἀγγέλοις ὑπέταξε \ 2 t ᾿ \ ΄ τὴν OLXOUMEVHY τὴν MEAAOUT AY. ~ ~ 7 οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ‘ ‘ ~ , ἀλλὰ καὶ ἐν TH μέλλοντι. τῆς ἀκοῆς. \ > / τὴν ἀκοὴν. ? "4 M ἐνεργῆς. e X > / > Ν ΕΝ ~ ὁ δὲ αὐτός ἐστι Θεὸς ὁ ἐνεργῶν. ὁ Λόγος τοῦ Θεοῦ... Ephes. i. 11. ΟΣ Philipp. ii. 13. Heb. vi. 2. I. Cor. xv. 29. Ephes. iv. 5. Heb. vi. 4. DS Dini τ 6: Heb. vi. 2. Cor: xv. 42. Heb. vi. 1. I. Cor. iii. 10. hea bl fed PA Ephes. ii. 20. ili. 18. Heb. vi. 10. I. Cor. xv. 58. Heb. vi. 10. I. Cor. xv. 58. Heb. vi. 10. I. Cor. xv. 58. Heb. vi. 10. I. Cor. xvi. 1. Heb. vi. 10. I. Cor. xvi. 15. Heb. vi. 10. I. Cor. xvi. 16. Heb. vi. 8. I. Core Ἐν Ὁ: SECT. V. | THE EPISTLE TO THE HEBREWS. 269 τοῦ τὰ πάντα ἐνεργοῦντος. ae A > ~«v =~ ἐνήργησεν ἐν TH Χριστῷ. « Ν 4 > e2 ~ ὁ Θεὸς yap ἐστιν ὁ ἐνεργῶν. βαπτισμῶν διδαχῆς. βαπτιζόμενοι ... βαπτίζονται. ἃ / ἐν βάπτισμα. ἐπιθέσεώς τε χειρῶν. διὰ τῆς ἐπιθέσεως τῶν χειρῶν μου. 4 / ~ ἀναστάσεώς TE νεχρῶν. ΄ὔ - - ἣ ἀνάστασις τῶν νεκρῶν. ϑεμέλιον καταθδαλλόμενοι. ϑεμέλιον τέθεικα. ϑεμέλιον. .. ϑεῖναι. ϑεμέλιον τοῦτον. ἐπὶ τῷ ϑεμελίῳ. x. A. he ep) 4 TEVEMEAIWILEVOL, - ΓΚ - τοῦ ἔργου ὑμῶν. “’»νφψ" ~ K / τῷ ἔργῳ τοῦ Κυρίου. \ ~ / ~ > 4 καὶ TOU κόπου τῆς ἀγάπης. iA « / € -“ ὅτι ὁ κόπος ὑμῶν. A οὐ γὰρ ἄδικος ὁ Θεός. x.A, > ” Ν > ΄ / οὐκ ἔστι κενὸς ἐν Κυρίῳ. ~ ε , τοῖς ἁγίοις. ε / εἰς TOUS ἁγίους. , ~ / διακονήσαντες τοῖς ἁγίοις. > / “ 7 εἰς διακονίαν τοῖς ἁγίοις. τοῦ ἔργου ὑμῶν, καὶ τοῦ κόπου. τῇ συνεργοῦντι καὶ κοπιῶντι. κατάρας ἐγγύς. ἤτω ἀνάθεμα, μαρὰν aba, 270 APOSTOLICAL AUTHORITY OF Heb. iv. 3. Ephes. i. 4. Heb. vi. 7. Ephes. 1. 3. Heb. vi. 10. Ephes. i. 15. Heb. vi. 18. Ephes. 11. 16. Heb. vi. 18. Ephes. i. 19. > Mis: LO. Maria 18 Heb. vi. 19. Ephes. iii. 16. Heb. vi. 18. Ephes. iv. 4. Heb. iv. 14. Ephes. v. 23. (Col. ii. 19. Heb. vii. 1. Ephes. iv. 13. Heb. vi. 19. wer ead ὃ. πον 1. [ SECT. V. > \ ~ ,ὔ ἀπὸ καταθολῆς κόσμου. πρὸ καταθολῆς κόσμου. / -“ “ εὐλογίας ἀπὸ τοῦ Θεοῦ. © Δ. ξ΄ € ~ ὁ Ozds ... ὁ εὐλογήσας ἡμᾶς. 2 / 2 / ? iad > εν πάσῃ εὐλογίᾷ «46 EV τοις ETOU- ρανίοις. τῆς ἀγάπης, Hs... τοῖς ἁγίοις. ‘ / ε / THY ἀγάπην τὴν εἰς... τοὺς ἁγίους. κρατῆσαι. κραταιωθῆναι. ἰσχυρὰν .... κρατῆσαι. ~ ~ 4 ~ τοῦ κράτους τῆς ἰσχύος αὐτοῦ. ~ 7 ~ > LA > Lad τῷ κράτει τῆς ἰσχύος αὐτοῦ. ἵνα ἐξισχύσητε. x. A. ~ ~ / % 2 ‘> κρατῆσαι τῆς προκειμενὴς" εἐλπιδος. - ͵ ~ ΄ i erties ἐν μιᾷ ἐλπίδι τῆς κλήσεως ἡ ὑμῶν. > ~ \ eX ~ ~ - Tyooty, τὸν υἱὸν τοῦ Θεοῦ, κρατῶ- μεν. c = / ὁ Χριστὸς κεφαλὴ τῆς ἐκκλησίας. - 4 κρατῶν THY κεφαλὴν.) συναντήσας. καταντήσωμεν. ἄγκυραιν ἔχομεν .. ἀσφαλῆ τε καὶ βεθδαίαν.ἢ διδαχαῖς ποικίλαις καὶ ξέναις μὴ περιφέρεσθε. if & 4 3 νήπιος" γάρ ἔστι. Ephes. 1v. 14. (Philipp. iii. 1. Pauline words. ἀγών. > / ἀδόκιμος. > / ἀπειθεία. > Ns ATEXOEN OM Oth. > 4 ἀπολυτρώσις. βεθδαίωσις. βέξηλος. διάκρισις. ἐκτρέπομαι. 7 ἐλεγχος. ἐνδείκνυμι. ἐνδυναμόω. ἐνεργής. ἐνίστημι. ἐπίθεσις. ἐφάπαξ. καθάπερ. καταργέω. SECT. V.| THE EPISTLE TO THE HEBREWS. 271 ’ ἢ. , ΒΕ ἵνα μηκέτι ὠμεν νήπιοι, / / κλυδωνιζόμιενοι καὶ περιφερόμενοι πάντι ἀνέμῳ τῆς διδασκαλίας Bo τῆς Se ὑμῖν δὲ ἀσφαλές.) Heb. xu. 1. Philipp. i. 30. EL. ΤΙ ᾿ὐ ἢ. Heb. vi. So, (Gore: ise 97. Il. Tim. iii. 8. Heb. iv. 6.11. Ephes. ii. 2. v.7. Heb. ix. 28. I. Cor.i. 7. Phi- lipp. 111. 20. Heb. ix. 15. xi. 35. Ephes. i. 7. 14. iv. 40. Heb. vi. 16. Philipp. i. 7. Heb. xa. 16. 1]. πη. 11. 16. Heb. ν. 14. 1. Cor. xii. 10. Heb. xii. 13. II. Tim. iv. 4. Heb. xi. 1. II. Tim. i. 16. Heb. vi. 10. 11. Ephes. ii. 7. II. Tim. iv. 14. Heb. xi. 84. Ephes. vi. 10. Philipp. iv. 13. I. Tim. i... bo. 1νὸ 97. Heb. iv. 12. I. Cor. xvi. 9. Heb. ix. 9. ) ΤΟΥ vn. 26. II. Tim. iii. 1. Heb. vi.2. II. Tim. i. 6. ΤΡ. vii 27. imho x. 10. I. Cor. xv. 6. Heb. iv. 2. v. 4. I. Cor. xii. 12. Heb, 1 14: Ὁῦὔ3ϑ Cor. xv. 24. 26. Ephes. ii. 15. II. Cor. i, 10. APOSTOLICAL AUTHORITY OF καυχήμα. Philipp. i. 26. 11. 16. κλῆσις. Heb. 1:1. 1 τ τ 20. Ephes. i. 18, iv. 1. 4. λειτουργία. Heb. viii. 6. ix. 21. Philipp. 1. 17. 80. λειτουργός. Heb. viii. 2. Philipp. 11. 25. μηδέπω. Heb. xi. 7. II. Tim. iii. 7. οἰκτιρμός. Heb. χ. 28. Philipp. ii. 1. παιδεία. Heb. xii. 5. Ephes. vi. 4. II. Tim. iii. 16. πικρία. Heb. xii. 1ὅ. Ephes. iv. 31. mpoo Pope. Heb. x. 5. Ephes. v. 2. συγκεράννυμι. Heb. iv. 2. 1. Cor. xi. 94. ὑπεράνω. Neb. 1x.0..\"\ ples. 7a. weal [ SECT. Vv. Heb. iii. 6. I. Cor. ix. 15. 16. iv. 10. 13. ἘΠ ΔῊΝ occ. in Hebrews only. ϑέατρον. occ. twice in Acts, (in literal sense.) ϑέατρον. occ. once in undisp. epist. (in figurative sense.) I. Cor. iv. 9. f - . 2 . ϑεατρίζομαι, occ. once in Heb. (in figurative sense.) Heb. x. 33. ϑέατρον ἐγενήθημεν. ϑεατριζόμενοι. Ὁ Further verbal agreements. Ordinary N. T. words. Heb. x. 30. ΤΠ ον Κύριος κρινεῖ τὸν λαὸν αὑτοῦ. € Ne i 4 Ly ὁ δὲ ἀνακρίνων με, Κύριός ἐστιν. Heb. x. 37. I. Cor. iv. 5. ὁ ἐρχόμενος ἥξει. ἕως ἂν ἔλθῃ ὁ Κύριος. t+ Does not the allusion to his own exposure, in the amphi- theatre of Ephesus, I. Cor. xv. 32, give peculiar weight to the use of this Pauline term, in the epistle to the Hebrews ? SECT. ν.7 THE EPISTLE TO THE HEBREWS. 273 Heb. x. 27. I. Cor. in. 13; Heb. x: 91]. I. Cor. 1.9: Heb. x. 23. lL. (τὴν. ἢ Heb: x:' 22: I, Cor: v.:8: Heb. ix. 2. I. Cor. v. 8. ee ee ake Ah Pauline words. ἀνάμνησις. ᾽ a/ ἀπεκδεχομαι. > / ATOAUT PWT hs 3 / ἀσθένεια. ἐφάπαξ. μετέχω. πόμα. [ὧν συνειδησις. πυρὸς ζῆλος. ἐν πυρί. Ἀ ~ 4 τὸ πῦρ δοκιμάσει. οἰκὸν τοῦ Θεοῦ. Θεοῦ οἰκοδομή ἔστε. ὕδατι καθαρῷ. > 4 ἐκκαϑάρατε. Σ Ν ἊΨ * ~ ἄπο συνειδήσεως πονηρᾶς. μηδὲ ἐν ζύμῃ... πονηρίας. μετὰ ἀληθινῆς καρδίας. ἀλλ᾽ ἐν ἀζύμοις .. ἀληθείας. ε / ~ ", ἡ πρόθεσις τῶν ἄρτων. i 2 ys ορτάζωμεν.. .. ἐν ἀζύμοις. c ε ᾽ wg NO εκ TOU ενος APT OU. Heb: x. ὦ I. Core'xi. (24: 25. Hebiuix): 28:09 Ts Cori. 7. Heb. ix. Barter 55: 1 Cor: 1. 30. Heb. vii. 28. xi. 34. Θὲ Ἀν. 49: Heb. x. 10. 1. Cor. xv. 6. Heb. v. 13. vii. 18. 1 Cor. ix. 10. 19. Heb; ix. 10. 1 Corts: 4. Heb. ix. 9. x. 2. &. 25. I. Cor. ii. ΠΕ Cor: viii. 7. 14. καταργέω. oce. four times in Ixx: (Lzra only.) oce. once in 8. Luke, xiii. 7: sense. wn class. ph 9774. APOSTOLICAL AUTHORITY OF [SECT. V. oce. twenty-five times in undisp. epist.: uniformly in senses peculiar to Ezra and S. Paul. Rom. iii. 3. καταργήσει. καταργοῦμεν. vrs Ave LA. κατήργηται ἣ ἐπαγγελία. Pests. WI. G. καταργηθῇ τὸ σῶμα. ΜΠ λον κατηργήται ἀπὸ τοῦ νόμου. ἡ ΑΝ κατηργήθημεν ἀπὸ τοῦ νόμου. iors: 28; XAT OAPY TON. Ri Perry let καταργουμένων. ~ 2+. WLIB. καταργήσει. τὸ δὲ σῶμα. «σον Xl. 8. καταργηθήσονται. me eee oe χα ρ. η0 ἡσεται:- oe ee eee 10. καταργηθήσεται. wee eee 11. κατήργηκα τὰ τοῦ νηπίου. 2-2 Χν. 24, καταργήσῃ πᾶσαν ἀρχῆν. x. A. 20. καταργεῖται ὃ ϑάνατος. ΤΠ ΟΥΣ τ 7: καταργουμένην. oe ee coe ll. xaragyotpevor. oY Spree hah oyoret Mets καταργουμένου. ce ee 00.114. καταργεῖται. Galsin. 172 ον. ἢ: τ ΗΜ Ephes. ii. 15. II. Thess. ii. 8. ΤΠ. Tim. 1 10} Heb. ii. 14. Heb. ii. 14. καταργῆσαι τὴν ἐπαγγελίαν. 7 aN ~ ~ Xr ~ ΄ \ Ἰησοῦ Χριστοῦ καταργήσαντος μὲν τὸν ϑάνατον. διὰ τοῦ ϑανάτου... ἀπαλλάξῃ. διὰ τοῦ ϑανάτου.. καταλλαγέντες. > XN z: > ~ εἰς τὸν Savaroy αὐτοῦ. ἐθανατώθητε. .. διὰ τοῦ.. Χριστοῦ. δι᾽ ἀνθρώπου ὁ ϑάνατος. x. A. ἀπαλλάξῃ τούτους. κατηλλἄάγημεν.. «0 διὰ .. τοῦ υἱοῦ. δι’ οὗ γῦν τὴν καταλλαγήν. τοῦ καταλλάξαντος ἡμᾶς διὰ Τησοῦ Χριστοῦ. ἵγα καταργήσῃ ... καὶ ἀπαλλάξῃ. καταργήσας ἵνα... ἀποκαταλλάξῃ. φόθῳ ϑανάτου.. ἔνοχοι... δουλείας. δοῦλοι... εἰς ϑάνατον. ~ 7 ν᾿. πνεῦμα δουλείας εἰς φόθον. δουλεύειν ἡμᾶς. οι VA 4 CovAsum νόμῳ. Ὥ / δουλεύει δέ, διὰ τοῦ ζῇν... ἔνοχοι ἦσαν δουλείας." δουλωθέντες ... ἔχετε... ζωήν. 2 4 EVOXOS EO TAL, τοῖς ἀδελφοῖς ὁμοιωθῆναι. \ Ὁ τ ͵ * σαρκὸς καὶ αἵματος... μετέσχε. ~ ¢ / > ~ τῷ ὁμοιώματι... αὐτοῦ. ἐν ὁμοιώματι σαρκός. ἐκάθισεν ἐν δεξιᾷ, x. A. κάθου ἐκ δεξιῶν μου. ὃς ἔστιν ἐν δεξιᾷ, "Φ ~ 276 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Ephes. i. 20. te Ws 2s bee Heb. i. 13. i Core xvi 25: Ephes. ii. 16. Beye pita tess ΤΟ ΟΣ. syv.25.27: Ephes. i. 22. Heb. i. 8. E Car. xm 25. Ἀν I. Thess. i. 5. Heb. ii. 8. i Oopr: xy.27,26: oeee ee ee ee ee ee ee Ephes. i. 22. Heb. ii. 14. Ephes. i. 19. ΗΘ. ἵν. 12. Ephes. i. 19. ἐκάθισεν ἐν δεξιᾷ. 4 > δι συνεκάθισεν ἐν τοῖς. κ. λ. “ ph we \ Ὁ Ψ» EWS ἂν Jw τοὺς ἐχθρούς σου. + et oN ~ \ > ͵7ὔ ἄχρις οὗ ἂν Sy τοὺς ἐχθρούς. 2 / \ 5 θ αποκτεινας τὴν εχ ραν. ε - / ~ - ὑποπόδιον τῶν ποδῶν σου. © 7 ~ ~ "- ὑποκάτω τῶν ποδῶν αὐτοῦ. ε ‘ A / 2 ~ ὑπὸ TOUS πόδας αὐτοῦ. « ἣν \ /> > ~ ὑπὸ TOUS TOUKS αὕτου. ἡ ῥάδδος τῆς βασιλείας σου. a 7 δεῖ αὐτὸν βασιλεύειν. τὴν βασιλείαν TH Θεῶ. ‘ ‘ τῆς βασιλείας τοῦ Θεοῦ. ’ € / πάντα ὑπέταξας. 2 Α ~ ¢ "4 > ~ A iA ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, PANDY > _ > ~ > / οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον" ~ / © / αὐτῷ τὰ πάντα ὑποτεταγμένα. / \ € / πάντα γὰρ ὑπέταξεν. « / πάντα ὑποτέτακται. > \ ~ c 7 > ~ \ ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ ᾽ὔ πάντα. “ Ὡς ΤΟ ~ > ~ A Sf. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα... © © 4 αὐτὸς ὁ υἱὸς ὑποταγήσεται; ~ ¢ ΄ hikes x ΄ὕ τῷ ὑποτάξαντι αὐτῷ τὰ πάντα. Ν 7 ε / καὶ πάντα ὑπέταξεν. κ. λ. αὐτὸς καταργήσῃ τὸν τὸ κράτος ἔχοντα. τοῦ κράτους τῆς ἰσχύος αὐτοῦ. ὁ λόγος τοῦ Θεοῦ ἐνεργής. ἢ Ἁ \ Cen? κατὰ THY EVEPYELAY. X. A, SECT. ν.7 THE EPISTLE TO THE HEBREWS. a7 Heb. 1.7. II. Thess. i. 7. 8 Heb. ii. 14. II. Thess. ii. 8.9. Heb. ii. 16. Gal. iii. 16. Heb. iii. 3. II. Thess. i. 11.12. Heb. iii. 8. Rom. 11. 5. I. Cor. x. 8.9. 13. Heb. iii. 11. iv.3. Rom. iii. 5. cere. Welly gO 1ν. VO. Ephes. 11. 3. Heb. iii. 6. Rom. v. 2. 1. Corie 91. a ORV os Gal. vi. 14. Ephes. u. 9. II. Thess. 1. 4. I. Thess. 1. 3. ἀγγέλους αὑτοῦ... πυρὸς φλόγα. > / ε ~ \ ,ὔ ἄγγελων αὐτου .. πυρὶ φλογός. καταργήσῃ τὸν διάθολον. καταργήσει .. τοῦ Σατανᾶ. σπέρματος ᾿Αδραάμ. τῷ δὲ ᾿Αθραὰμ, καὶ τῷ σπέρματι, Χριστός. εἰ δὲ Χριστοῦ, ἄρα τοῦ ᾿Αδραὰμ, σπέρμα. δόξης... ἠξίωται. ἀξίωσῃ ... ἐνδοξασθῇ. \ 7 ΕἼ ‘ / μὴ TXANPUYYTE™ τὰς καρδίας... κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ. Ay τὶν , 2 , κατὰ τὴν σκληρότητά «. καρδίαν .. ἐν ἡμέρᾳ ὀργῆς. > ΡΟ / 2 / ἐν μιᾷ ἡμέρῳ «2 » ἐπείρασαν. ἐν τῇ ὀργῇ μου. ε Ν Ν ? / ὁ Θεὸς ... THY ὀργήν. ὀργὴν ... τοῦ Θεοῦ. ὁ νόμος ὀργήν. τέκνα ὀργῆς. ~ , καύχημα τῆς ἐλπίδος, καυχώμεθα ἐπ’ ἐλπίδι. © / > 7 / s ὁ καυχώμενος ἐν Κυρίῳ xavyaciw. Yb a 5, > 7 > ~ καύχησιν ἣν ἔχω ev Χριστῳ ᾿Ἰησοῦ. καυχᾶσθαι ἐν τῷ σταυρῷ τοῦ Κυ- ρίου ᾿Ιησοῦ Χριστοῦ. ἵνα μή τις καυχήσηται. καυχᾶσθαι ... ὑπὲρ τῆς ὑπομονῆς ὑμῶν. ~ ε ~ ~ > '~ τῆς ὑπομήνης τῆς EATS. ἢ ὦ Q78 APOSTOLICAL AUTHORITY OF Pauline words. 9 I ἀπείθεια. 7 ἀπολείπω, > , ἀσθενεία. διάκρισις. δουλεία. Ata ἔνδικος. ἐνεργής. καθάπερ. καύχημα. κλῆσις. μετέχω. μέτοχος. μέτοχη. ὁμολογία. fs παράβασις. [ SECT. V. Heb. iv. 6. 11. Rom. xi. 30. 32, Ephes? 11:2. ya. Heb. iv.6.9. II.'Tim. iv. 18.20. Heb. iv. 15. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 28. I.Cor. ii. 3. xv. 48. II. Cor. xi. 30. xii? 5.9: 10. xii A eal: iv. 13. Heb. y. 14. Rom: xiv; 2: I. Cor. xii. 10. Heb. 11.15. Rom. viii. 15. 21. Gal. iv. 24. v. 1. Heb. ii. Ὁ: Rom. iii. 8. Heb. iv. 12: 1. Cor. xvi. 9: Heb. iv. 2. v. 4. Rom. iv. 6. ἈΠ: 152: 4 or Seen: ae: Ii. Cor. a. 14: a: 15: ΠῈΣ vill. 11. Heb. iii. 6. Rom. iv. 2. I. Cor. ve Ὁ: ἷχ. 15: 10: “ΠῚ dor: 1 dA: 19 Geass Heb. iii. 1. Rom. xi. 29. I. Cor. 1, 26. vil. 20. Ephes. i. 18. iv; 1: 4, Mal? Thess;-a. sede IT. Tim. i. 9. Heb, a. 14: (vy. 18.eevn. We: 1. Cor τς, 10. 19. 3 ieee 30. Heb. iii. 1. IT Cor: vi. 15: Heb. iii. 1. iv. 14. x.23. ΠΊΘΟΥΣ ix. 13.’ Tinie: 15: Heb. ii. 2. Rom. ii. 23. iv. 15. y. 14. SECT. V.] THE EPISTLE TO THE HEBREWS. 279 παρακοή.- / περ: δόλαιον. σκληρύνω. συγκεράννυμι. ὑπόστασις. Heb. ii. 2. Rom. ν.19. II.Cor. ace, Ὁ. Eiebs U2.) Ie Cor, xi. 15: Heb. iii. 8. 18.15. iv.7. Rom. ix. 1S; Hebs tv: 27 ly Cor: xit.. 24. Heb. i. 33 in, 40. 18: Cor.. tx. 4. xO 1.7: 15. κλῆσις. occ. once in Ixx: oce. once in Apocr. oce. once in II. Pet. i. 10. oce. nine times in undisp. epist. Rom. xi. 29. f. Cor: τς 96: ἘΠ Vile 20, Ephes. 1. 18. ΜΕΤ, τος A, Philipp. iii. 14. Tis Thess: 03% Le Tims 9: oce. once in Heb. Heb. iii. 1. ἡ κλῆσις TOU Θεοῦ. τὴν κλῆσιν ὑμῶν. ἐν τῇ κλήσει H ἐκλήθη. τῆς κλήσεως αὐτοῦ. τῆς κλήσεως ἧς ἐκλήθητε. τῆς κλήσεως ὑμῶν. τῆς ἄνω κλήσέως τοῦ Θεοῦ. τῆς κλήσεως ὁ Θεός. ͵ « / κλήσει AYIA. , > / HANTEWS ἐπουρανίου. Further verbal agreements. Ordinary N. 'T. words. Heb: 1. 17. hom. ΣΙ. 32. ls 10: Τ. Corswit!.25. Philipp. 11. 27. Ephes. 11. 4. 1. Tink he: Heb. iii. 5. 6. I; ΟΟΥ ΟΣ oe Ε , / byce ἐλεήμων γξνηται. “ \ 7 > , bya τοὺς πάντας SAEnTY. τοῦ ἐλεοῦντος Θεοῦ. « / © r ὡς ἠλεημένος ὑπὸ Κυρίου. © / ὁ Θεὸς αὐτὸν ἠλέησεν. ὁ Θεὸς πλούσιος ὧν ἐν ἐλέει. εὑρεῖν ἔλεος παρὰ Κυρίου. Μωσῆς μὲν πιστὸς... εἰς μαρτύριον" Χριστὸς δὲ... ἐάνπερ βεδαίαν. Ν Q 4 ~ ~ καθὼς τὸ μαρτύριον τοῦ Χριστοῦ 2626 / % 2 ~~ ἐρεσαιώθη ἐν ὑμῖν. T 4 280 APOSTOLICAL AUTHORITY OF [ SECT. Vv. II. Thess. i. 10. II. Tim. i. 8. Heb. iii. 6. I. Cor. iii. 16. Rom. viii. 9. Ephes. ii. 19. 22. ΤΠ Dim. 1. 15. Heb. iii. 6. 1. Cor ιν 8: Heb. iii. 5. 6. piece Ody ah aye ΤΊ ΟΥ̓ 1:9. pees Bao) Rae II. Thess. iii. 3. Τ᾿ 9: Heb. iii. 3. Ephes. 1.17.18. IJ. Thess. i. 11. δ SH 1. Timev. 17. Heb. iii. 3. Le Pimev< 17: Heb. i. 3. Ephes. i. 20. ὅτι ἐπιστεύθη τὸ μαρτύριον ἡμῶν. x ΄ ~ PB aNTe® see το μαρτυριον TOU Κυρίου Uw. οὗ οἶκος ἐσμεν ἡμεῖς. τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν. Πνεῦμα Θεοῦ οἰκεῖ ἐν ὑμῖν. κι λ. οἰκξίοι τοῦ Θεοῦ" κατοικητήριον τοῦ Θεοῦ. διὰ Πνεύματος ἁγίου τοῦ ἐνοικοῦντος ἐν ἡμῖν. μέχρι τέλους βεθαίαν.ἢ re ~ ivf ’ βεδαιώσει" ὑμᾶς ἕως τέλους. ~ / καὶ Μωσῆς μὲν πιστὸς " Χριστὸς δέ. Ἀ > 4 πιστὸς ἀρχιερεύς. πιστὸς ὁ Θεός. eat 7 / Ν > ὑπὸ Κυρίου πιστὺς εἶναι. / © πιστὸς δέ ἐστιν 6 Κύριος. “ / ε / οτι TWIOTOV με γγήσατο. πλείονος γὰρ δόξης οὗτος ἠξίωται. ὁ Θεὸς τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ ὁ πατὴρ τῆς δόξης. ἵνα ὑμᾶς ἀξιώσῃ τῆς κλήσεως ὁ Θεὸς" ὅπως ἐνδοξασθῇ τὸ ὄνομα τοῦ Κυρίου ᾿Ιησοῦ Χριστοῦ. εἰς περιποίησιν ἢ δόξης τοῦ Κυρίου ἡμῶν ᾽Ιησοῦ Χριστοῦ. διπλῆς τιμῆς ἀξιούσθωσαν. ! / πλείονα τιμὴν. διπλῆς τιμῆς. 2 7 a ν ay, e Licd ἐκάθισεν ἐν δεξιᾷ ἐν ὑψηλοῖς. 5» 4 » ~ ΄ ~ 5 n ΕῚ ἐκάθισεν ἐν δεξιᾷ αὑτοῦ ἐν τοῖς ἐπου- ρανίοις. SECT. ν.} THE EPISTLE TO THE HEBREWS. 281 Heb. 11. 8, Ephes. i. 22. Philipp. iii. 21. Heb. ii. 2. Ephes. 11. 3. Heb: 1. 17. Ephes. ii. 4. Heb. iii. 6. Ephes. ii. 20. 21. Heb. 11. 6. Ephes. 11. 22. το cadine, Ligh, Heb. 111. 1. Ephes. 111. 6. v. 7. Heb. i. 6. Ephes. iii. 12. Heb. ποῖ. 1. 3: Ephes. iv. 1. Heb. iii. 1. Philipp. iii. 14. Heb. iii. 3. Philipp. iii. 21. Pauline words. yf ἄκακος. / ε ͵ πάντα ὑπέταξας « 4 ~ ~ ~ ὑποκάτω τῶν ποδῶν αὐτοῦ. “ a / πάντα ὑπέταξεν « Ν \ / > ~ ὑπὸ τοὺς πόδας αὐτοῦ. « 7 ε ~ \ 4 ὑποτάξαι ἑαυτῷ τὰ πάντα. ὡς wore ἐν τῇ ὀργῇ μου. τέκνα φύσει ὀργῆς. ἵνα ἐλεήμων γένηται .. τὰ πρὸς τὸν Θεόν. ὁ δὲ Θεὸς πλούσιος ὧν ἐν ἐλέει. Χριστὸς δὲ ὡς οἷὸς ἐπὶ τὸν οἶκον αὑτοῦ. ᾽ ? ra ~ ς ? / I. X. ἐν ᾧ πᾶσα ἣ οἰκοδομή. x. A. msl, ~ οὗ οἶκος ἐσμεν ἡμεῖς. > < A de ~ iN ~ ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ. ~ X\ Ν 3 € - κατοικῆσαι TOV Χριστὸν ξεν eee ὑμῶν. , Ύ , % / ΕἼ κλήσεως ἐπουρανιου" μέτοχοι. συμμέτοχα τῆς ἐπαγγελίας αὐτοῦ. ἐάνπερ τὴν παῤῥησίαν... κατάσχω- μεν. ἐν ᾧ ἔχομεν τὴν παῤῥησίαν. ΄ ’ ἣ es κλήσεως ἐπουρανίου. .. ἠξίωται. ἀξίως τῆς κλήσεως ἧς ἐκλήθητε. κλήσεως ἐπουρανίου. τῆς ἄνω κλήσεως. πλείονος γὰρ δόξης οὗτος. ~ / “ / 2 ~ τῷ σώματι τῆς δόξης αὐτοῦ. Heb. vii. 26. Rom. xvi. 18. APOSTOLICAL AUTHORITY OF [ SECT. ν. x ἄμεμπτος. > / ἀπειθεία. > / AMTOAEITW. ? Ue ἀσθένεια. βέθαιος. Bebaiow. Bebaiwors. διάκρισις. δουλεία. DLN vay: ἐνδείκνυμιι. + ἔνδικος. ἐνεργής- ἐνίστημι. 5 / ἐπίθεσις. ἐπισυναγωγή. ἐφάπαξ. 4 καθάπερ. / καταργέω. καύχημα. λειτουργέω. λειτουργία. Heb. viii. 7. Philipp. ii.15.iii. 6. Heb. iv. 6.11. Rom. xi. 30. 32. Ephes. ii. 2. v. 7. Heb. iv. 6. 9. II. Tim. iv. 18. 20. Heb. iv. 15. v.2. Rom. vi. 19. win. 26, 1. Cor. aie ea 15 Heb. iii. 6. 14. Rom. iv. 16. Heb. ii. 8. Rom. xv. 8. I. Cor. i. 6. 8. Heb. vi. 16. Philipp. i. 7. Heb. v. 14. Rom. xiv. 1. I.Cor. xu. 10. Heb. ii. 15. Rom. viii. 15. 21. Heb. vi. 10. 11. Rom. ix. 17.22. Ephes. ii. 7. II. Tim. iv. 14. Heb. ii. 2. Rom. iii. 8. Heb. iv. 12. I. Cor. xvi. 9. Heb. ix. 9. Rom. viii. 38. I.Cor. i, 22. vii. 26. II. Thess. ii. 2. ΠΕ ΠΕ ΠΡ 1 Heb: vi. Ὁ. Il. Timon 6: Heb. x. 25. II. Thess. ii. 1. Heb. vii. 27. Rom. vi. 10. I. Cor. xv. 6. Hebsiv. 2. “vy. 4. Rom. iw. & xu. 14. of Cor. xn, 19. Heb. ii. 14. Rom. vii. 2. 6. Τ 'Cor. 1: 98: vi 15 Heb. iii. 6. Rom. iv.2. 1. Cor. v. 6. 1x. 15.16. Philipp.i.26. 11. 16. Heb. x. 11. Rom. xv. 27. Heb. viii. 6. ix. 21. Philipp. 1: 1.7. 90. SECT. V.]| THE EPISTLE TO THE HEBREWS. 285 λειτουργός. Heb. τ 7: 14: vii; 2. Rom, xii. 6. xv. 16. Philipp. ii. 25. μετέχω. Hebe tera Vv 19: vil 13) fe Cor ἀν Πρ 19. x: 17. 21. 30. παράβασις. Heb. τ 2? Rigen τ 23;- ἵν. 15. v. 14. παρακοή. Heb. ii. 2. Rom. ν. 19. περιδόλαιον. Heb. 1.19: I. Cor. xi. 15. 16. λειτουργέω.] oce. eighty times in Ixx. occ. seven times in Apocr. oce. once in Acts, xili. 2. oce. once in undisp. epist. Rom. xv. 27. λειτουργῆσαι αὐτοῖς. occ. once in Heb. Heb. x. 11. λειτουργῶν. Further verbal agreements. Ordinary N. 'T. words. Hebi 11- ἱερεὺς λειτουργῶν. Rom. xv. 16. λειτουργὸν". . . ἱερουργοῦντα. Heb. x. 14. μιᾷ προσφορᾷ... τοὺς ἁγιαζο- μένους. Rom. xv. 16. ἡ mpooGopa™ .. ἡγιασμένη. Heb. x. 32. ἀναμιμνήσκεσθεν δέ, Rom. xv. 15. ὡς ἐπαναμιμνήσκων" ὑμᾶς. Heb. x. 24. κατανοῶμεν ἀλλήλους. Rom. xv. 14. ἀλλήλους νουθετεῖν. τος ἀν 0. οὐ κατενόησε. Pauline words. ἄκακος. Heb. vii. 26. Rom. xvi. 18. ἀπεκϑέχομιαι. Heb. ix. 28. Rom. viii. 19. 284 APOSTOLICAL AUTHORITY OF [SECT. V. ἀσθένεια. Heb. vii. 28: am::34. Rom. vi. 19. vill. 28. διάφορος. Heb. ix. 10. Rom. xii. 6. ἐντυγχάνω. Heb. ‘vii. 25. ΠΌΠι- κι. 2. εὐαρεστός. Heb. xi. 5. 6. xiii. 16. 21. Rom. sa 1.°2. xivede λειτουργός. Heb, i. 7. 14: vin. Ὁ ΤΠ ΟΠ: xii. 6. xv. 16. οἰκτιρμός. Heb. σ᾿ 98. Rom. xii. 1. ὀνειδισμός. Heb. x. 99. xi.°26. κι iis. Rom. xv. 3. συνείδησις. ΕΠ : ix: 944A. x. 2.22. xin. 18. Rom. ix. 1. xii. 5. φιλοξενία. Heb. σι. 9... Rom: xi. 19. 17. λόγιον.Ἴ oce. forty-eight times in Ixx: once in Apocr. oce. once in Acts: once in I. Peter. oce. once in undisp. epist. tom. ll. 2. τὰ λόγια. oce. once in Heb. Heb. ν, 12. τῶν λογίων. Further verbal agreements. Ordinary N. 'T. words. Heb. v. 12. τῶν λογίων τοῦ Θεοῦ. Rom. iii. 2. τὰ λόγια τοῦ Θεοῦ. Pauline words. ἀδόκιμος. Heb. vi. 8. Rom. i. 28. ἀσθένεια. Heb. iv. 15. v. 2. "Rom. v1. 10: vill. 26. ἐνδείκνυμι. Heb. vi. 10. 11. σαι: 11. 15. ix. 17. 22, ἔνδικος, Heb. ii. 2. Rom. 111, 8. SECT. v.| THE EPISTLE TO THE HEBREWS. 285 / καθάπερ. , καταργέω. καύχημα. παράδασις. παρακοή. Heb. iv. 2. v. 4. Rom. iv. 6, xu. 14, ΠΕΡῚ τὸ 1455 Rom: ii. 3. 31. iv. 14. Heb. iii. 6. Rom. iv. 2. Heb. ii. 2. Rom. ii. 23. iv. 15. ν. 14. Heb. ii. 2. Rom. v. 19. 18. τὸ λοιπόν. occ., suffixed, once in S. Matth.: once in S. Mark. oce., prefixed, once in Acts, xxvii. 28. 9 9 5 occ., prefixed, ten times in undisp. epist. I. Cor. 1. 16. ΠΝ Ὁ: Δ ΣΟΥ 25: II. Cor. xii. 11. Ephes. vi. 10. Philipp. iii. 1. sal τ ἘΠ LV, Oe TRhess. νι Us II. Thess. iii. 1. II.Tim. iv. 8. oce., prefixed, once in Heb. x. 19. λοιπὸν, οὐκ. ὃ δὲ λοιπόν. τὸ λοιπόν. λοιπόν. τὸ λοιπόν. τὸ λοιπόν. τὸ λοιπόν. τὸ λοιπὸν οὖν. τὸ λοιπόν. λοιπόν. Hebrews. ᾿ς τὸ λοιπόν. Further verbal agreements. Ordinary N. 'T. words. Hebe F3: I. Cor. xv. 25. Ephes. i. 22. \ \ ? / τὸ λοιπὸν ἐκδεχόμενος, “ θῶ eh 2. § \ > ~ ews τεθῶσιν οἱ ἐχθροὶ αὐτοῦ © ‘> ~ ~ > ~ ὑποπόδιον τῶν ποδῶν αὐτοῦ. x ‘eK ~ 4 \ > ‘ ἄχρις οὗ ἂν In πάντας τοὺς ἐχϑροὺς ὑπὸ τοὺς πόδας αὑτοῦ. / «ἢ CLES \ 4 πάντα ὑπεταξεν ὑπὸ τοὺς πόδας αὐτοῦ. 286 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. x. 13. ix. 98, fiCor,i. 7. Philipp. iii. 20. Pauline words. / αἱρεομαι. ἀνάμνησις. 2 / ἀπεκδέχομαι. ͵ ἀπολειίπω. / EXT PET OLA. ἔλεγχος. > 7. ἐνδυναμόω. / ἐνίστημιι. ἐπισυναγωγή. , εὐαρεστέω. ἐφάπαξ. μετέχω. Uy [LET OY 05. οἰκτιρμός. ὀλοθρεύω. ὁμολογία. τὸ λοιπὸν ἐκδεχόμενος. τοῖς αὐτὸν ἀπεκδεχομένοις ἕ εἰς σωτη- ρίαν. ἀπεκδεχομένους ἢ ΔῚΣ Κυρίου ἡμῶν ᾽Ιησοῦ Χριστοῦ. σωτῆρα ἀπεχδεχόμεθα" Κύριον ᾿Ιησοῦν Χριστόν. Heb. xi. 25. Philipp. 1 92. II. Thess. ii. 18. Heb: x. 3. 1 Cor. x: 24, 25: Heb. ix. 28. ES s@ereat 7. Philipp. 11. 20. Heb. x. 26. II. Tim. iv. 20. 13. Heb. xii. 13. II. Tim. iv. 4. Heb. xi: 1. .. 11: ΠΝ: Heb. xi, 34. Ephes. vi. 10. Philipp. ‘tv. UE Erma saa τὺ. 1: Hep. ix, Os “Coram Ὅν. vii. 26. IT... Lhess. se 2: It Tim. i. 1. Hebocx. σῦς, 11 Phess: ΠῚ ἢ: Heb.) ixt..5.6; ) ἈΠῚ. 16.) ΟἹ. TH. Cor. v. 9. | Ephes. v.10: Philipp. iv. 18. Heb. x.10... 1: (ὅδε. τὺ ὃ Heb;: 1.14: «vs. 18; ane I Cor, six. LOM i Ξ 17: 21. 30. Heb.in. 1. 11 τ ΠΣ: Heb. x: | 28.) ΠΝ τι Ὁ; Philipp. ii. 1. Heb: xi. 28. «Tage. x. 10. Heb: x. 23.) 11 δ οχ: 1x. 13. SECT. V.| THE EPISTLE TO THE HEBREWS. 287 πλάξ. Heb. 1x42. If..Cor. ΠῚ: 3: πόμα. ἘΠῸΡ paid: | TyCor: x. 4: προσφορά. Heb. x.5. Ephes. v. 2. συγκακουχέομαι. | Heb xi. 25. συγκακοπαθέω. in d Winter oe συνείδησις. Heb, ix: ΣΧ IT. Cor. viii. x. Li. Coriigveev. ΠΗ Tim: 123: τοιγαροῦν. Heb. xii. 1. I. Thess. iv. 8. ὑπεράνω. Heb. ix. ὅ. Ephes. iv. 10. 19. μέμφομαι. oce. three times in Apocr. oce. once in S. Mark, vii. 2. occ. once in undisp. epist. Rom. ix. 19. τί ἔτι μέμφεται. oce. once in Hebrews. Heb. viii. 8. μεμφόμενος γάρ. + In some examples, especially where the ordinary N. T. agreements, in the immediate contexts, happened to be few, I have taken advantage,(as in the present instance, ) of this circum- stance, to extend the catalogue of Pauline words, beyond the neighbouring contexts. Attention to the relative character and construction of Saint Paul’s different epistles, where the topics are frequently inverted, and transposed, in consequence of the theme of one epistle becoming a subordinate topic in another, ... and where a word introduced repeatedly, in the former case, is introduced rarely in the latter,...will explain my reasons for the above extension. Inthe table before him, the reader may observe how constantly we find the Pauline words used, by turns, frequently and rarely, in Hebrews and Romans. The Pauline character of the whole text of Hebrews cannot be more strikingly exemplified, by verbal evidence, than in this ex- ample; where a single word, of single occurrence in Hebrews and Romans, and there only, is thus surrounded by no fewer than thirty-three Pauline peculiarities. 288 APOSTOLICAL AUTHORITY OF PSECT. Vv. Further verbal agreements. Ordinary N. T. words. Heb. ‘viii. 13. ἐν τῷ λέγειν καινὴν, πεπαλαίωκε τὴν πρώτην" τὸ δὲ παλαιούμενον ... ἐγγὺς ἀφανισμοῦ. Rom. vii. 6. ἐν καινότητι πνεύματος, καὶ οὐ παλαιότητι γράμματος. (Acts xill. 4]. καὶ ἀφανίσθητε.) Pauline words. ἄκακος. Heb. vii. 96. Rom. xvi. 18. ἀπείθεια. Heb. iv. 6. 11. Rom. xi. 30. 32. ἀπεκδέχομαι. Heb. ix. 28. Rom. viii. 19. 23. 25. ἀσθένεια. Heb. iv. 15. ν. 2. vil. 28. xi. 84. Rom. vi. 19. viii. 26. βέθαιος. Heb. ii. Ὁ. τὰ 6. Ata 10: ix. 17. Rom. iv. 16. βεθδαιόω. Heb. ii. 3. xiii. 9. Rom. xv. 8. διάκρισις. Heb. v.14. Rom. xiv. 1. διάφορος. Heb. viii. 6. ix. 10. Rom. xii. 6. δουλεία. Heb. ii. 15. Rom. viii. 15. 91. ἐνδείκνυμι. Heb. vi. 10. 11. Rom. ii. 15. ix, 17. 22. ἔνδικος. Heh, τ. Rom. 1. 8. ἐνδυναμόω. Heb. xi. 34. - Rom. iv. 20. ἐνίστημι. Heb. ix. 9. Rom. viii. 38. ἐντυγχάνω. Heb. vii. 25. Rom. viii. 27. ΘΗ. XI. 2. ἐφάπαξ. Heb: “vi ιν» 19. στ 10 ; Rom. vi. 10. ἱλαστήριον. Heb. ix. ὅ. Rom. iii. 25. καθάπερ. Heb. iv. 2. v. 4, Rom. iy. 6. Ki 14. SECT. V.] THE EPISTLE TO THE HEBREWS. 289 καταργέω. Heb. ii. 14. Rom. iii. iv. vi. vii. 2. 6. καύχημα. Heb. iii. 6. Rom. iv. 2. κλῆσις. Heb. iii. 1. Rom. xi. 29. λειτουργέω. ἩδΡ- σ 11 Rom. συν. 97. λειτουργός. Heb. 2) 7 1 ῖυἱς 2. Romi: xiii. 6. xv. 16. νεκρόω. Heb. xi. 12. Rom. iv. 19. οἰκτιρμός. Heb. x. 28. Rom. xii. 1. ὀνειδισμός. Heb. x. 99. χὶ: 90: xin. 13% Rom. xv. 3. παράβασις. Heb. 2 Romi 99. ἵν. 15: ν. 4. παρακοή. Heb. πὸ > Rom: ν᾿ 19: πικρία. Heb. xii. 15. Rom. iii. 14. mpoo Popa. Heb.) x. 5585 T4018." Rom: xv. 16. σκληρύνω. Heb. iii. 8. 19: 15. iv. 7: Rom. ix. 18: συνείδησις. Heb. ix; 9.14. σ. 9. 99. xii. 18: Rom. ii. 15. ix. 1. xiii. 5. φιλοξενία. Heb. xiii. 2. Rom. xii. 13. φράττω. Heb. xi. 33. Rom. iii. 19. 20. μεταλαμθάνω. occ. eight times in Apocr. occ. three times in Acts. oce. once in undisp. epist. II. Tim. ii. 6. μεταλαμθανεῖν. oce. twice in Hebrews. Heb. vi. 7. peTarhambaver εὐλογίας. . Si FOS εἰς TO μεταλαβεῖν. Further verbal agreements. Ordinary N. T. words. Heb. vi. 7. Ov οὺς καὶ γεωργεῖται. II. Tim. ii. 6. TOV κοπιῶγτα γεωργόν. U 200 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. xii. 10. 11. peraarnbew.... καρπόν, Il. Tim. ii. 6. τῶν καρπῶν μεταλαμθάνειν. Pauline words. ἀγών. Heb. xii. 1... 1 Πρ τν. 7. ἀδόκιμος. Heb. vi. 8. II. Tim. iii. 8. ἀπολείπω. Heb: ἵν. 6: 9: x! 26: ΠΡ Tin. iv. 13. 20. βέθηλος. Heb. xii. 16. II. Tim. ii. 16. ἐκτρέπομαι. Heb. xii. 13. I]. Tim. iv. 4. ἔλεγχος. Heb. xi. 1. 11. Tim. i. 16. ἐνδείκνυμι. Heb, “vi. LOI. Ὁ Π|. Pim. iv. 14. ἐνδυναμόω. Heb. xi. ΟἽ. TRV iim: a, 1. iv. 17. ἐνίστημι. Heb. ix. 9. II. Tim. iii. 1. ἐπίθεσις. Heb. vi. 2. II. Tim. 1. 6. κλῆσις. Heb. ii. 1. II. Tim. i. 9. Tim: 11. 1ὅ. πρόδρομος. Heb. vi. 90. δρόμος. } 11. Tim. av. 7. συγκακουχέομαι. | Heb. xi. 25. te Tim. i. 8. ὀρϑθοτομέω. ὀρθός. ᾿ Heb. χι!. 18. συγκακοπαθέω. 21. μετατίθημιι. occ. twelve times in Ιχχ. occ. four times in Apocr. occ. once in Acts. occ. once in undisp. epist. Gal. i. 6. μετατίβθεσθε. occ. three times in Hebrews. Heb. vii. 12. μετατιθεμένης γάρ. ΠΧ: ὦ. μετετέθη. μετέθηκεν αὐτόν. SECT. V-| THE EPISTLE TO THE HEBREWS. 291 Further verbal agreements. Ordinary N. T. words. Heb. vii. 12. μετατιθεμένης γάρ. x. A. καὶ νόμου μετάθεσις. (31:1... μετατίθεσθε ἀπό. κ. λ. εἰς ἕτερον εὐαγγέλιον. Pauline words. ἀπεκδέχομναι. Heb. ix. 28. Gal. ν. 5. aobevela. Heb. iv. 15. v. 2. vii. 28. xi. 34. Gal. iv. 13. δουλεία. Heb, ii: 15. (Ὑ8]. τν. 24°) v. 1. ἐμμένω. Heb. viii. 9. Gal. i. 10. ἐνίστημι. Heb. ix. 9. Gal. 1. 4. καύχημα. Heb. iii. 6. Gal. vi. 4. μεσίτης. Heb; vit ὁ: τσ 15. σα 24, Gal. iii. 19. 20. ὀρθός. Heb. xii. 19. ei Gal. 11. 14. πηλικός. Heb. vii. 4. Gal. vi. 11. ὑπείκω. Heb: xin 17. εἴκω. Gal... ὃ. 22. μέτοχος. ] oce. five times in Ixx; once in S. Luke, ΝῊ Τίς cupmeroxos.t] oce. in Saint Paul only. + The internal evidence for the identity of hand, arising from the use of these terms, in the epistle to the Hebrews, and in the unquestioned epistles of Saint Paul, is singularly forcible. μέτοχος (a term peculiar to the former) is applied exclusively to the Hebrew christians: συμμέτοχος (a term peculiar to the latter) is applied, with equal exclusiveness, to the gentile converts. This word, we know, is Saint Paul's: but its use implies the previous use of the other; which is found only in the epistle to the Hebrews. In both cases, the variation is most measured and exact: the Hebrews, and they alone, were, properly, μέτοχοι. yu Q ἴω 2 202 APOSTOLICAL AUTHORITY OF [SECT. V. συμμέτοχος. occ. twice in undisp. epist. Iphes. ii. 6. συμμέτοχα τῆς ἐπαγγελίας. patie eV 7. συμμέτοχοι αὐτῶν. μέτοχος. occ. five times in Heb. Heb. i. 9. τοὺς μετόχους σου. ἜΤ lite Ae μέτοχοι. . 14. μέτοχοι γὰρ γεγόναμεν. aR dhe tae μετόχους γενηθέντας. ἘΠ RAT. Θὲ μέτοχοι γεγόνασι. Further verbal agreements. Ordinary N. T. words. Heb. i. 9. παρὰ TOUS μετόχους σου. Ephes. 111. 6. συμμέτοχα ἐν τῷ Χριστῷ. Heb. i. 3. τῆς δυνάμεως αὑτοῦ. Ephes. iii. 7. τῆς δυνάμεως αὐτοῦ. Heb. i. 3. φέρων Te τὰ πάντα. x. A. Ephes. iii. 9. τὰ πάντα κτίσαντι διὰ 71. X. Heb. i. 14. TOUS μέλλοντας κληρονομεῖν. Ephes. ili. 6. συγκληρονόμα. Heb. i. 8. xii. 2. ἐκάθισεν ἐν δεξιᾷ. x. A. Ephes. i.20. 11.6. ἐκάθισεν ἐν δεξιᾷ αὐτοῦ. x. A. Heb. ii. 8. πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. Ephes. i. 22. πάνται ὑπέταξεν ε \ A V4 > ~ ὑπὸ τοὺς πόδας αὐτοῦ. the Ephesian christians were only συμμέτοχοι, « « « 85. grafted in upon the true olive-tree. Such discriminative choice and change of words, is pre-eminently Pauline: while the certainty of his claim to one of the terms in question, powerfully asserts and authenticates his claim to the other. 58 τς V: | Heb. xi. 12. Ephes. i. 22. Heb. 11. 15. Ephes. i. 16. Heb. ii. 3. Ephes. iii. 16. Heb. vi. 12. ce Va Es Io Oe Ephes. 111. 6. Rom. vii. 17. Heb. x. 5. 10: THE EPISTLE TO THE HEBREWS. 293 > / > / ΄ 4 EV μέσῳ EXXAYTIAS ὑμνήσω σε. DAN Ων \ ον ΄ AUTOv εὔωχε κεφαλὴν ὑπερ πάντα ~ 3 / TY ἐκκλησίᾳ. 4 καὶ ἀπαλλάξῃ τούτους. 4 vA καὶ ἀποκαταλλάξῃ τούς. πλείονος γὰρ δόξης οὗτος. κατὰ τὸν πλοῦτον τῆς δόξης αὑτοῦ. τῶν κληρονομούντων τὰς ἐπαγγελίας. τοῖς κληρονόμοις τῆς ἐπαγγελίας. τῶν συγκληρονόμων τῆς ἐπαγγελίας. συγκληρονόμα τῆς ἐπαγγελίας. κληρονόμοι μὲν Θεοῦ, συγκληρο- νόμοι δε Χριστοῦ. σῶμα κατηρτίσω μοι. ἘΣ ͵ Par) ~ “ τοῦ σώματος τοῦ ᾿Ιησοῦ Χριστοῦ. Kphes. iil. 6.v.30. σύσσωμα ... ἐν τῷ Χριστῷ. wee ἵν. 12. 16. πρὸς τὸν καταρτισμὸν .. τοῦ σώμα- Heb. iii. 6. Ephes. iii. 12. Heb. iii. 6. Kphes. ii. 17. Heb. x. 5. Ephes. v. 2. Heb. vi. 4. Ephes. 11. 6. 7. Heb. vi. 5. Kphes. iii. 7. Heb. xii. 9. Kphes. v. 21. Tos τοῦ Χριστοῦ. >7 \ » 4 / ἐάνπερ τὴν παρρήσιδν. > re 58 \ de / εν ῳ ENO MEV τὴν παρρησίαν. Χριστὸς .. οὗ οἶκός ἐσμεν ἡμεῖς. κατοικῆσαι τὸν Χριστὸν... ὑμῶν. ϑυσίαν καὶ προσφοράν. προσφορὰν καὶ ϑυσίαν. τῆς δωρεᾶς τῆς ἐπουρανίουϊ... με- τόχους. συμμέτοχα.... κατὰ τὴν δωρεὰν τοῦ Θεοῦ. δυνάμεις τε μέλλοντος αἰῶνος τῆς δυνάμεως αὐτοῦ. ὑποταγησόμεθα. x, λ. ε / ὑποτασσόμενοι. HX. A. 2 σὺ Φ04. APOSTOLICAL AUTHORITY ΟΡ [SECT. V. Heb. xii. 11. Ephes. v. 9. Heb. xii. 18. Ephes. v. 8. Heb. x. 32. Ephes. v. 8. Heb. xii. 21. Ephes. vi. 5. Heb. vi. 5. Ephes. vi. 17. Pauline words. ἀπείθεια. 2 4 ἀπολύτρωσις. > / ἐνδείκνυμι. > , ἐνδυναμόω. εὐαρεστός. κλῆσις. μιμητής. / παιδεία. πικρία. ὑπεράνω. καρπὸν... δικαιοσύνης. Ω Ν ~ 7 2 ὁ καρπὸς τοῦ {Πνεύματος .. . ἐν δικαιοσύνῃ. ‘ > \ 2 / οὐ yap προσεληλύθατε.... σκότῳ. τε γάρ ποτε σκότος. φωτισθέντες. φῶς ἐν Κυρίῳ. ἔκφοθος καὶ ἔντρομος. μετὰ φόδου καὶ τρόμου. Θεοῦ ῥῆμα. ῥῆμα Θεοῦ. Heb. iv. 6. 11. Ephes. ii. 2. v. 7. Heb. ix. 15. xi. 385. | Ephes.i. 7. 14. iv. 90. Heb. vi. 10. 11. Ephes. 11. 7. Heb. xi. 34. | Ephes. vi. 10. Heb. xiii. 21. Ephes. v. 10. Heb. ili. 1. Ephes. i. 18. iv. 1.4. Heb. vi. 12. Ephes. v. 1. Heb. xii. 5.x. Δ. Ephes. vi. 4. Heb. xii. 15. Ephes. iv. 31. Heb. ix. 6. Ephes. i. 21. iv. 10. 23. μιμητής.) occ. once in I. Peter. (ζηλωτὴς, in some MSS. and versions.) I. Pet. iii. 19. τοῦ ἀγαθοῦ μιμηταὶ γένησθε. occ. five times in undisp. epist. I. Cor. iv. 16. Sie. fy Ephes. v. 1. I. Thess. i. 6. i. 14, μιμηταί μου γίνεσθε. μιμηταί μου γίνεσθε. γίνεσθε οὖν μιμηταὶ τοῦ Θεοῦ. μιμηταὶ ἡμῶν ἐγενήθητε. μιμηταὶ ἐγενήθητε .. τῶν. SECT. V.| THE EPISTLE TO THE HEBREWS. 295 oce. once in Hebrews. Heb. vi. 12. μιμηταὶ δὲ τῶν. Further verbal agreements. Ordinary N. 'T. words. Heb. vi. 12. I. Thess. ii. 14. Heb. vi. 9. I. Cor. iv. 14. Sp wibstet saudi Kphes. v. 1. I. Thess. i. 4. BRAT Araneae Heb. vi. 10. {Cor ive 2: Ephes. iv. 28. I. Thess. 11. 9. Heb. vi. 5. I. Cor. iv. 20. I. Thess. i. 5. Heb. vi. 1. I. Cor. iv. 20. I. Thess. 1. 5. Heb. v. 12. I. Thess. i. 8. Heb. vi. 4. I. Cor. iv. 5. μιμηταὶ δὲ τῶν διὰ πίστεως. x. A. μιμηταὶ Θεοῦ. κ. λ. . τῶν ἐκκλησιῶν τοῦ ἀγαπητοί. ἀγαπητά. / ἀγαπητόν. ἀγαπητά. 4 ἠγαπημένοι. ἀγαπητοί. τοῦ ἔργου ὑμῶν καὶ τοῦ κόπου.ἵ κοπιῶμεν ἐργαζόμενοι. κοπιάτω ἐργαζόμενος. ἐργαζόμενοι. ὑμῶν τοῦ ἔργου .. καὶ τοῦ κόπου. ἵ / ε ~ τὸν κόπον ἡμῶν ... Θεοῦ ῥῆμα, δυνάμεις τε. x. A. οὐ γὰρ ἐν λόγῳ .. τοῦ Θεοῦ, ἀλλ᾽ ἐν δυνάμει. ‘4 / οὐκ .. ἐν λόγῳ μόνον, ἀλλὰ καὶ ἐν δυνάμει. τοῦ Χριστοῦ λόγον. x.A. > ‘ > / ou yap ev λοόγῷ. > 2 4 ,ὔ οὔκ ...- EY λόγῳ μόνον. τῶν λογίων τοῦ Θεοῦ. ὁ λόγος τοῦ Κυρίου. Ν ᾿ τοὺς φωτισθέντας. ἃ \ / ος καὶ Φωτίσει. +t ἔργον and κόπος, thus conjoined, are to be found, in the New Testament, only in Hebrews, and Saint Paul’s undis- puted writings. u 4 206 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Ephes. v. 8. . 19. iis 0 Heb. vi. 7. ΤΙ. Cor. 11]. 9. x. 26. 28, Heb. vi. 7. 1. Cor. 111. 6. (Acts xiv. 15.17. Heb. v. 12. I:-Cor, 11.2: (Acts xiv. 17. I. Thess. 1. 8. Heb. v. 13. I. Corina Kphes. iv. 14. Heb. v. 14. I. Cor. 11. 6. Ephes. iv. 13. (Col. i. 28. Heb. vi. 1. (Col, iii. 14. viv δὲ φῶς ἐν Κυρίῳ" ὡς τέκνα φωτός. x. A. « οὗ ~ \ ~ ὕπο TOU Pwros φανεροῦται oe TO φανερούμενον, φῶς ἐστι. / lA καὶ φωτίσαι πάντας. YN ...-. γεωργεῖται .... Θεοῦ, Θεοῦ γεώργιον. τοῦ γὰρ Κυρίου ἣ γῆ. x. As γῇ γὰρὴ πιοῦσα Tov... ὑετὸν. ... μεταλαμβάνει εὐλογίας ἀπὸ τοῦ Θεοῦ. ᾿Απολλὼς ἐπότισεν, ἀλλ᾽ ὁ Θεὸς ἤυξανεν. οὔτε ὁ ποτίζων, ἀλλ᾽ ὁ αὐξάνων Θεός. τὸν Osdv ... 06 ...»- οὐρανόθεν ἡμῖν ὑετοὺς διδούς.) χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς" τροφῆς. γάλα ὑμᾶς ἐπότισα, καὶ οὐ βρῶμα. ἐμπιπλῶν τροφῆς.) χρείαν ἡμᾶς ἔχειν. , * id 2 γήηπιος γάρ ἔστι. ε / ΕΞ ὡς νηπίοῖς. / ἘΔ ΄ μῆκετι ὦμεν γήπιοι. ἢ “4 τελείων δὲ ἐστιν ἣ στερεὰ Ἐ τροφή. σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. 4 εἰς ἀνδρα τέλειον. >’ 7 / 4 ay ἐν πάσῃ σοφίᾳ ... πάντα ἄνθρωπον τέλειον.) ἐπὶ τὴν τελειότητα φερώμεθα. σύνδεσμος τῆς τελειότητος.) SECT. V.]| THE EPISTLE TO THE HEBREWS. Heb. vi. 2. 297 ϑεμέλιον καταθαλλόμενοι. 1.(ὐον.111.10.11.12.ϑεμέλιον τέθεικα. x. A. Pauline words. 2 / ἀγών. > / ἀδόκιμος. x ἄμεμπτος. ἀνάμνησις. Ε] / ἀπείθεια. » / ἀπεκδέχομαι. > / ἀπολύτρωσις. ἀσθένεια. / βεδαιόω. διάκρισις. 2 / ἐνδείκνυμι. ae / ἐνεργῆς. εὐαρεστός. ἐφάπαξ. καθάπερ. κλῆσις. μετέχω. ὀλοθρεύω. ον τῇ παιδεία. πικρία. πληροφορία. πόμα. προσφορά. συνείδησις. τάξις. τοιγαροῦν. ὑπεράνω. Heb. xii. 1. I. Thess. ii. 2. Heb. vi. 8. I. Cor. ix. 27. Heb. viii. 7. I. Thess. iii. 13. Heb. x. 3. I. Cor. xi. 94. 25. Heb. iv. 6.11. Ephes. ii.2. ν. 7. Heb. ix. 28. I. Cor. i. 7. Heb. ix. 15. xi. 35. Heb. iv. 15. v. 2. vii. 28. xi. 34. I..Cor. ti. 9. xv. 48: Heb. ii. 8. xiii. 9. I. Cor. i. 6. 8. Heb. v. 14. I. Cor. xii. 10. Heb. vi. 10. 11. Ephes. ii. 7. Heb. iv. 12. I. Cor. xvi. 9. Heb. xiii. 21. Ephes. v. 10. Heby vie 27. 1xs 1D) 8 Ὁ I. Cor. xv. 16. Heb. iv. 2. v. 4. I.Cor. xii. 12. I. Thess. ii. 11. iii.6.12. iv. 5. Heb. iii.1. I. Cor. i. 26. vii. 20. Ephes. i. 18. iv. 1. 4. Heb. ii.14. v.18. vii. 13. I. Cor. ix. 10. 12. χ. 17. 91. 30. Heb. xi, 91: 1. Cor. χ. 10. Heb. xii. 5. Ephes. vi. 4. Heb. xii. 15. Ephes. iv. 31. Heb. vi. 11. I. Thess. i. 5. Heb. ix. 10. I. Cor. x. 4. Heb. x. 5. Ephes. v. 2. Heb. ix. x. xiii. I. Cor. viii. x. Heb. v. vi. vii. I. Cor. xiv. 40. Heb. xii. 1. I. Thess. iv. 8. Heb. ix. 6. Ephes. i. 21. iv. 10. 298 APOSTOLICAL AUTHORITY OF [SECT. V. 24. νήπιος. occ. thirty-one times in Ixx. oce. four times in Apocr. oce. twice in S. Matt.: once in S. Luke. occ. ten times in undisp. epist. Rom. 11. 20. νηπίων. ΠΟΘ in. A. ὡς νηπίοις. we. Xi 11. ὅτε ἤμην νήπιος. CRs he coe 4 Rector, ΕΑ oe ὡς νήπιος. ἘΝ, 2. «6 OS UNTO. Bi Pe aoe a τὰ TOU νηπίου. Gal. iv. 1. νήπιός ἔστιν. ΓΚ F OTE HEY νήπιοι. Ephes. iv.14. ἵνα μηκέτι ὦμεν νήπιοι. oce. once in Hebrews. Heb. v. 13. γήπιος γάρ ἐστι. Further verbal agreements. Ordinary N. T. words. Heb. v. 12.13. διδάσκαλοι. .. νήπιος. 7... τοῦ διδάσκειν ὑμᾶς. Rom. 11. 20. διδάσκαλον νηπίων. ΡΟ Ὁ ὁ οὖν διδάσκων ἕτερον, σεαυτὸν οὐ διδάσκεις ; I. Cor. xiii. 28. διδάσκαλους. wee we 90: μὴ πάντες διδάσκαλοι ; Ephes. iv. 11.14. διδασκάλους ... ἵνα μηκέτι ὦμεν πο. τς Heb. v. 12. Rom. iii. 2. Heb. v. 13. 5 es ae I. Cor. xiv..36. γήπιοι. ἐν αὐτῷ ἐδιδάχθητε. τῶν λογίων τοῦ Θεοῦ. τὰ λογία τοῦ Θεοῦ. λόγου δικαιοσύνης. τοῦ Χριστοῦ λόγον. ὁ λόγος τοῦ Θεοῦ. SECT. V.| THE EPISTLE TO THE HEBREWS. 299 Ἂς Heb. v..138. ὁ μετέχων γάλακτος... νήπιος. YT. Cor. 1123 ὡς νηπίοις ἐν Χριστῷ γάλα ὑμᾶς ἐπότισα. Heb. vi. 1. ϑεμέλιον καταθδαλλόμενοι. I. Cor. 11.10. ϑεμέλιον τέθεικα. Kphes. ii. 20. ἐπὶ τῷ ϑεμελίῳ τῶν ἀποστόλων. Heb: vi: 7. γεωργεῖται. I. Cor. iii. 9. γξώργιον. ἢ Heb. ii. 2. ἔλαθεν ἔνδικον" μισθαποδοσίαν. ἘΠ ot a eos ἔχει μισθαποδοσίαν μεγάλην. Ὁ Sle 6. μισθαποδότης γίνεται. I. Cor. i. 8. τὸν ἴδιον μισθὸν § λήψεται. ΠῚ μισθυν Aybence. ix. 17. μισθὸν ἔχω. 19 Spot ἐστιν Oymioddc. Heb. vi. 7. 10. μεταλαμθάνει .... τοῦ κόπου. ΤῸ σε: 114.8. λήψεται κατὰ τὸν ἴδιον κόπον. ἢ + Saint Peter, in his first epistle, 11. 2. 3, manifestly follows Heb. v. 12. 14, vi. 1. 4, and I. Cor. iii. 1. 2. 7. By comparing this passage with the contexts here brought together, the reader will at once see, how differently the same subject is treated by different writers. ... ὡς ἀρτιγέννητω βρέφη; τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε' εἴπερ ἐγεύσασθε. x. Δ’ Here, while the theme is completely similar, there occur but two words, yaaa, and ἐγεύσασθε, common with Hebrews; while between the parallel places of Hebrews, Romans, [. Cor., &c. the verbal is as close as the sentimental correspondence. ¢ The common selection and solution of metaphors, Heb. ve 12...14. vio l.. = πὰ [. Cor. i. 2.2519. where we have figures borrowed from regimen, architecture, and agriculture, alike intermingled, is a most singular example of coincidence, and signally indicative of a common author. ὁ Heb. vil. 27, τῶν ἰδίων ἁμωρτιῶν. 800 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. vi. 10. I. Cor. iii. 13. Heb. vi. 8. I. Cor. ii. 13. 45 eee ace ΤῊ ies i's ΧΠ 9. Heb. v. 14. Eke ey Ws ἢ I. Cor. xiii. 10. Ephes. iv. 19. Ἐκ ΔΓ. Heb. vi. 10. 12. I. Cor. xi. 13. Heb. vi. 12. I. Cor. xii. 4. Heb. vi. 12. { (οἵ: xv. 50: Gal. ili. 29. Ephes. i. 15. 14. Gal. iv. 1. Pauline words. See under μιμητής. τοῦ ἔργου ὑμῶν. ε / rd EXAOTOU TO Epyov. 59. ( ~ ἀδόκιμος ἢ eee εἰς καῦσιν. ‘ ~ ἃ 7 TO ™up ὁοκιμᾶσει- ΟὝΣ TO ἐργον κατακαήσεται. σ / ἵνα καυθήσωμιαι. τελείων δὲ ἐστιν. ἐπὶ τὴν τελειότηταῖ φερώμεθα. ὅταν δὲ ἔλθῃ τὸ τέλειον. εἰς ἄνδρα τέλειον. μηκέτι ὦμεν νήπιοι , . περιφε- ρόμενοι. τῆς ἀγάπης ... τῆς ἐλπίδος... διὰ πίστεως. , » \ > 2 πίστις) ἐλπὶς. ἀγὰπη. διὰ πίστεως καὶ μακροθυμίας. i ἀγάπη μακροθυμεῖ, κληρονομούντων τὰς ἐπαγγελίας. τὴν ἀφθαρσίαν κληρονομεῖ. κατ᾽ ἐπαγγελίαν κληρονόμοι. τῆς ἐπαγγελίας aye tae κληρο- νομίας ἡμῶν. © / / /H% » ὁ κληρονόμος γηπιὸς" ἔστιν. 25. πάθημα. oce. four times in I. Peter. occ. nine times in undisp. epist. Rom. vii. 5. . vill. 18. τὰ παθήματα τῶν ἁμαρτιῶν. ΄ -“ “ “ τὰ παθήματα τοῦ νῦν καιροῦ. SECT. V. | THE EPISTLE TO THE HEBREWS. 301 II. Corvi. 5: Gal. v. 24. Philipp. iii. 10. Col. 1. 94. i. Tinie 1: τὰ παθήματα τοῦ Χριστοῦ. τῶν αὐτῶν παθημάτων. τῶν παθήματων. σὺν τοῖς παθήμασι. τῶν παθήματων αὐτοῦ. ἐν τοῖς παθήμασί μου. τοῖς παθήμασιν. oce. three times in Hebrews. Heb. ii. 9. fica LOS ae Xe le διὰ τὸ πάθημα. διὰ παθημάτων. παθήματων. Further verbal agreements. Ordinary N. T. words. Heb. ii. 9. Rom. vii. 5. Philipp. iil. 10. Heb. x. 34. Rom. viii. 17. Heb. x. 31. 32. i Corets 7. Philipp. iii. 10. Heb. x. 32. Loam ΠῚ 2s 11: Corit 6: Gal. v. 24. IL. Tim. 11.10.11. Heb. x. 33. Il. στ: 1:0: Col. i. 24. \ Ν / -“ ve διὰ τὸ πάθημα τοῦ ϑανάτου. Ἀ / ~ 4 τὰ παθήματα... τῷ ϑανάτῳ. ‘ ‘ - ΄ὔ > “ ~ 12 τῶν παθημάτων αὐτοῦ... τοῦ ϑανάτου αὐτοῦ. συνεπαθήσατε. συμπάσχομεν. παθημάτων ... κοινωνοί. κοινωνοί ἐστε τῶν παθημάτων. / ~ ~ τὴν κοινωνίαν τῶν παθημάτων αὐτοῦ. ὑπεμείνατε παθημάτων. ὑπέμεινε σταυρόν. ἐν ὑπομονῇ τῶν αὐτῶν παθημάτων. ἐσταύρωσαν σὺν τοῖς παθήμασι. τῇ ὑπομονῇ .. τοῖς παθήμασιν. ὀνειδισμοῖὶς ἢ τε καὶ ϑλίψεσι. εἴτε δὲ ϑλιδόμεθα. ὑπὲρ τῆς ϑλίψεως ἡμῶν. τῶν ϑλίψεων. 302 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Heb. xi. 1. Rom. viii. 24. ἐς 3 11. (ον. ἴν. 18. Heb. x. 32. Philipp. i. 27. II. Tim. i. 5. Pauline words. ἄμεμπτος. 39. ἀόρατος. > ΄' ἀπαράθατος. ἀπαρασκεύαστος. > / ἀπείθεια. > ~/ ATEXOEN OKI. > / ἀσθένεια. Bebaiwors. δουλεία. » / ἐκτρέπομαι. ἔλεγχος. ,ὔ ἐμμένω. > ͵ ἐνδείκνυμι. ἔνδικος. ἐλπιζομένων ... οὐ βλεπομένων. ἐλπὶς δὲ βλεπομένη» οὐκ ἔστιν ἐλπίς. ὃ γὰρ βλέπει τις; τί καὶ ἐλπίζει; εἰ δὲ ὃ οὐ βλέπομεν, ἐλπίζομεν. μὴ. . τὰ βλεπομένα, ἀλλὰ τὰ ἡ βλεπομένα" τὰ γὰρ βλεπομένα ... τὰ δὲ μὴ βλεπομένα. πολλὴν ἀθλησιν. συναθλοῦντες. ἀθλῇ TIS... νομίμως ἀθλήσῃ. Heb. vii. 7. Philipp. ii. 15. iii. 6. Heb, xi. 27. Ποῖ 90. “Coli i 15. 16. ee vii. 24. II. Cor. ix. 4. Heb. iv.6.11. Rom. xi. 30. 32. Ephes. 11. 2. v. 7. Col. iii. 6. Heb. ix. 28. Rom. viii. 19. 23. 25. Gal. v. 5. Philipp. iii. 20. Heb. iv. 15. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 26. II. Cor. Mx. Ki? ‘Gal. ay. ΤῈ Heb. vi. 16. Philipp. i. 7. Heb. ii. 15. Rom. viii. 15. 21. Gal. iv. 24. νι 1. Heb. xii. 18. 1Π. Tim. iv. 4. Heb. xi. 1. II. Tim. iii. 16. Heb. viii. 9. Gal. iii. 10. Heb. vi. 10.11. Rom. ii. 15. ix. 17. 22. SS Gor wii. 94. Tl. Tim..iv. 142 Heb. ii. 2. Rom. iii. 8. SECT. V. | > / ἐνδυναμόω. ἐνίστημι. εὐαρεστός. ϑίγω, ᾽΄ καθάπερ. καταργέω. καύχημα. κλῆσις. λειτουργέω. λειτουργία. λειτουργός. μεσίτης. / νεκρύω. > / οἰκτιρμος. ὁμολογία. παράδασις. THE EPISTLE TO THE HEBREWS. 3038 Heb. xi. 34. Rom. iv. 20. Phi- lipp. iv. 18. IL. Tim. i. 1. iv. 17. Heb. ix. 9. Rom. viii. 38. Heb. xiii. 21. Rom. xii. 1. 2. II. Cor. v. 9. Philipp. iv. 18. Col. iii. 20. Heb. xi. 28. xii.20. Col. 1. 21. Heb. iv. 2. v2 4: Kom. iv. 16. xi. 14; IP. Cor... 14. π| 19}: 18. viii. 11. Heb. τ 14> vom: νὴ fa, 2. Ths Gorenip7o 11. Gals trv: II. Tim. 1. 10. Heb. 1.6. Rom. iv.2. II. Cor. 1. 14. ν. 12. τχ. 8. Galva. Philipp. i. 26. ii. 16. Heb. iii. 1. Rom. xi. 29. Ephes. i.18.iv.1.4. Philipp. i. 14. 1 Pnm.1. 9: Heb. x.11. Rom. xv. 27. Heb. viii. 6. ix. 21. II. Cor. ix. 12. Philipp. 1. 17. 30. Heb. i. 7. 14. viii. 2. Rom. xiii. 6. xv.16. Philipp. 11. 25. Heb. viii. 6. ix. 15. xii. 24. Gal. iii. 19. 20. Heb. xi. 12. Rom. iv.19. Col. 111. 5. Heb. x. 28. Rom. xii.1. II. Cor. i. 3. Philipp. ii. 1. Col. iii. 12. Heb. iii. 1. iv. 14. x. 23. II. Cor. 1χ. 19. ΕΠΓΟΟΣ πὸ Ὁ ttom, 11.129. iv. 15: ν. 14. 904. APOSTOLICAL AUTHORITY OF [ SECT. Vv. παρακοή. Heb. ii. 2. Rom. v. 19. σκληρύνω. Heb. iii. 8. iv. 7. Rom. ix. 18. ὑπεναντίος. Heb. x. 97. (ΟΠ 11 συγκακουχέομαι. Heb. xi. 25. συγκακοπαθέω. Ἧι μη. 1. 8. ὑπόστασις. Heb. 1. 3. i. 14. II. Cor. ix. 4. ΧΙ. 7- ὑποστέλλω. ΤΡ. Σ. 88. (81.110; 26, παραμένω. lee twice in lxx: four times in Apocr. , συμπαραμενω" occ. once in Ιχχ. παραμένω. OCC. Once in undisp. epist. I. Cor. xvi. 6. παραμενῶ. συμπαραμένω. OCC. Once in undisp. epist. Philipp. 1. 2. συμπαραμενῶ πᾶσιν ὑμῖν. “ . παραμένω. occ. once in Hebrews. Heb. vii. 23. παραμένειν. Further verbal agreements. Ordinary N. T. words. Heb. vii. 23. διὰ τὸ ϑανάτῳ. Philipp. 1.20. διὰ ϑανάτου. Heb. vii. 23. 24. παραμένειν" .. διὰ τὸ μένειν. I. Cor. xvi. 6. 7. παραμενῶ.... ἐπιμεῖναι .. ἐπιμενῶ. 8. Philipp. i. 24. τὸ δὲ ἐπιμένειν... μενῶ καὶ συμπα- 25. ραμενῶ. Pauline words. αἱρέομαι. Heb. xi. 25. Philipp. ΤΕ ΘῈ ἄμεμπτος. Heb. vii. 7. Philipp. ii. 15. ill. 6. ἀσθένεια. Heb. iv. 15. v.2. vii. 28, 1. (ου. ll, 9. KV, 49: SECT. V.| THE EPISTLE TO THE HEBREWS. 305 βεδαίωσις. Heb. vi. 16. Philipp. i. 7. διάκρισις. Heb. ν. 14. I. Cor. xii. 10. ἐνεργής. Heb. iv. 12. I. Cor. xvi. 9. ἐφάπαξ. Heb. vii. 27. I. Cor. xv. 6. καθάπερ. Heb. iv. 2. ν. 4. Ἢ: Cor. xii. 12. λειτουργία. Heb. viii. 6. ix. 21. Philipp. ii. 17. 30. μετέχω. Heb. 1 14M) "ys; IS: va) 15. I, Cor. ix, ΤῸ} 190 xn 87 30. τάξις. Heb. v. vi. vii. I. Cor. xiv. 40. 32. mapoimew. ( occ. fifty-seven times in Ixx.: twice in Apocr.: once in ὅδ. Luke. παροικία. occ. twelve times in Ixx.: four times in Apocr.: once in Acts: once in I. Peter. πάροικος. | occ. twenty-five times in lxx. : five times in Apocr.: twice in Acts: once in I. Peter. πάροικος. OCC. Once in undisp. epist. Ephes. 11. 19. πάροικοι. παροικία. occ. once in Acts (Saint Paul’s speech). Acts xi. 17. ἐν τῇ παροικίᾳ. παροικέω, occ. once in Hebrews. Ieb: ΣΙ. 9: πίστει παρῴκησεν. Further verbal agreements. Ordinary N. T. words. Heb. xi. 9. παρῴκησεν εἰς THY γῆν. see > ~ / 3 - Acts xiii. 17. ἐν τῇ παροικίᾳ ἐν γῇ. Heb. xi. 9. κατοικήσας. Ephes. ii. 22, εἰς κατοικητήριον. | De τὸς 19, οἰκεῖοι TOU Θεοῦς Χ 306 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. xi. 10. τὴν τοὺς ϑεμελίους ἔχουσαν πόλιν. Ephes. ii. 19. συμπολῖται τῶν ἁγίων. Heb. xi. 9. συγκληρονόμων. Ephes. iil. 6. συγκληρονόμα. Heb. xi. 10. ϑεμελίους ἔχουσαν. Ephes. ii. 20. ἐπὶ τῷ ϑεμελίῳ. . 1.18. τεθεμελιωμένοι. Heb. xi. 9. πίστει. .. κατοικήσας. Ephes. 111.17. κατοικῆσαι... διὰ τῆς πίστεως. Heb. xi. 19. ξένοι καὶ παρεπίδημοι. Ephes. ii. 19. ξένοι καὶ πάροικοι. (I. Pet. 11.1.11. παροίκους καὶ παρεπιδήμους.) Pauline words. ἀναθεωρέω. Heb. xiii. 7. Acts xvii. 23. ἀπολύτρωσις. Heb. ix. 15. xi. 9ὅ. Ephes. i. 7. 14. ἐμμένω. Heb. viii. 9. Acts xiv. 22. εὐαρεστέω. Heb. xi. 5. 6. Ephes. v. 10. μιμητής. Heb. vi. 12. Ephes. v. 1. παιδεία. Heb. xii. 5. Ephes. vi. 4. πικρία. Heb. xii. 15. Ephes.iv. 31. πρόδρομος. Heb. vi. 90. δρόμος. ᾿ Acts xiii. 25, χα, 94. (IL. Tim. iV. 7.) προσφορά. Heb. x. 5. Ephes. vi. 2. ὑπεράνω. Heb. ix. 5. Ephes. i. 21. iv. 10. 33. παροξυσμός. 7 occ. forty-eight times in Ixx. παροξύνομαι. | oce. twice in Ixx. παροξύνομαι. occ. once in Acts: once in undisp. epist. Acts xvil. 16. παρωξύνετο τὸ πνεῦμα αὐτοῦ. I. Cor. xiii. ὅ. οὐ παροξύνεται. SECT. V.] THE EPISTLE TO THE HEBREWS. . 307 παροξυσμός. occ. once in Acts: once in Hebrews. Acts xv. 39. ἐγένετο οὖν παροξυσμὸς. x.A. Heb. x. 24. εἰς παροξυσμόν. Further verbal agreements. Ordinary N. T. words. Heb. x. 24. εἰς παροξυσμὸν ἀγάπης. 1. ον. xiii. 4. ὅ. 4 ἀγάπη .... οὐ παροξύνεται. Heb. x. 24. κατανοῶμεν .. -. καλῶν ἔργων. (II. Cor. viii. 21. προνοούμενοι καλὰ. κι. λ.) Heb. x. 24. κατανοῶμεν ἀλλήλους. (Rom. χν. 14. ἀλλήλους νουθετεῖν.) (11. Tim. ii. 7. νόει ἃ λέγω.) Pauline words. ἀναθεωρέω. Heb. xiii. 7. Acts xvii. 23. ἀνάμνησις. Heb. x. ΘΠ Cor. xi. 24. PAR ἀσθένεια. Heb. xi. 34.. I. Cor. xv. 43. πρόδρομος. Heb. vi. 20. δρόμος. Acts xii. 25. xx. 24, ἔντρομος. Heb. xii. 21. Acts xvi. 29. ἐφάπαξ. Heb. x. 10. I. Cor. xv. 6. λειτουργέω. Heb. x. 11. Acts xiii. 2. μιμητής. Heb. vi. 12. Τ ΘΟ κι 1. ὀλοθρεύω. ᾿ Heb. xi. 28. ὀλοθρευτής. I. Cor: x: 10. παραιτέομαι. Heb. xii. 19. 25. Acts αν. 11]. παροικία. Heb. xi.9. Acts xiii. 17. πόμα. Heb. ix. 10. 1. Cor. x. 4. ὑποστέλλω, Heb. x. 38. Acts xx. 27. xg 808 APOSTOLICAL AUTHORITY OF [SECT. V. .- 34. περιαιρέω.Ἴ occ. fifty-five times in ]xx: once in Apocr. oce. twice in Acts. Acts xxvil. 20. περιηρεῖτο πᾶσα ἐλπίς. . 40. ἀγκύρας περιελόντες. 066. once in undisp. epist. II. Cor. 111. 16. περιαιρεῖται τὸ κάλυμμα. oce. once in Hebrews. Heb. x. 11. περιελεῖν ἁμαρτίας. Further verbal agreements. Ordinary N. T. words. Heb. x. 19. ἔχοντες οὖν... παῤῥησίαν. II. Cor. iii. 12. ἔχοντες οὖν ... παῤῥησίᾳ. Heb. x. 16. ἐπὶ καρδίας αὐτῶν ... ἐπιγράψω αὐτούς. ΕΠ Cor. τς Ὁ. ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν. Heb. x. 28. νόμον Μωσέως. LT. Cor. π|: 7: εἰς... Μωσέως. . 18. καθάπερ" Μωσῆς. Heb. xii. 21. ἔκφοθος εἶμι καὶ ἔντρομος. (I. Cor. ii. 9. ἐν φόβῳ καὶ ἐν τρόμῳ.) II. Cor. x. 9. ἐχφοβεῖν ὑμᾶς. Pauline words. ϑαῤῥέω. Heb. xiii. 6. II. Cor. v. 6. 8. wil, 16.) Χ: 1: Ὁ καθάπερ. Heb. iv. 2; ν᾿ 4. ΠΗ ΟΣ 7:14. il. 13. 18. viii. 11. καύχημα. Heb. iii. 6. 11. ΟοΥ. i. 14. ν. 12. ix. 9. λειτουργία. Heb. viii. 6. ἴπ 1 11 Cor. ix, aD, οἰκτιρμός. Heb. x. 28, II. Cor. 1. 8. SECT. V.] THE EPISTLE TO THE HEBREWS. 309 ὁμολογία. Heb. iii. 1. iv. 14. x.23. IT. Cor. pee 10: τιμωρία. Heb. x. 29. τιμωρέω. } Acts xxii. 25. xxvi. 11. ὑπόστασις. Heb. i. 3. ii. 14. II. Cor. ix. 4. ba a We ὑποστέλλω. Heb. x. 88, Acts xx. 20.27. 35. περιέρχομαι. OCC. six times in Ixx. oce. twice in Acts. Acts xix. 18. ἀπὸ τῶν περιερχομένων ᾿Ιουδαίων. xxvill. 13. ὅθεν περιελθόντες. occ. once in undisp. epist. I. Tim. ν.ὄ 15. περιερχόμεναι τὰς οἰκίας. oce. once in Hebrews. Heb. xi. 37. περιῆλθον ἐν μηλωταῖς. Further verbal agreements. Pauline words. See under ἀγών, and περιαιρέω. 36. περισσοτέρως. occ. once S. Mark. xv. 14. Text recept. rej. by Griesb. oce. ten times in undisp. epist. Le Corsi. 12. περισσοτέρως δὲ πρὸς ὑμᾶς. ἈΝ ὙΠ περισσοτέρως εἰς ὑμᾶς. Bie Nee os ii id IS περισσοτέρως δέ. ον... 1. περισσοτέρως εἰς ὑμᾶς. xi. 29, περισσοτέρως. τι προ τΈρΩς- . . . ΧΙ. 15. περισσοτέρως ὑμᾶς. Gal. 1. 14. περισσοτέρως. Philipp. 1. 14. περισσοτέρως. I. Thess. 11,17. περισσοτέρως. x a 310 APOSTOLICAL AUTHORITY OF [SECT. V. oce. twice in Hebrews. Heb. ii. 1. xill. 19. περισσοτέρως ἡμᾶς. / / περισσοτέρως δέ. Further verbal agreements. Ordinary N.'T. words. Heb. ii. 1. TCor. 11. 4: Heb. ii. 1. 2. Philipp. 1. 14. Heb. a. 1 IL. Cor. vil. 15. Heb. i. 1. Gal. i. 14. Heb. xiii. 19. ΤΙ. Cor, 1. 4... 7. Heb. xii. 18.19. TE. Cor. 2.1 Gal. 1. 13. 14. Pauline words. περισσοτέρως ἡμᾶς προσέχειν. ἔχω περισσοτέρως εἰς ὑμᾶς. περισσοτέρως .... λαληθεὶς λόγος. περισσοτέρως... τὸν λόγον λαλεῖν. περισσοτέρως... . παρακοή.ἢ / G περισσοτέρως... ὑπακοήν. τοῖς πατράσιν. τῶν πατρικῶν μου. περισσοτέρως δὲ παρακαλῶ. παρακαλῶ... παρακλήσεως. παρακαλῶν... παρακαλεῖν... παρακλήσεως... παρακαλούμεβθα. x. A. . παρακεκλήμεθα . παρακλήσει... περισσοτέρως. / ε ~ / παρακαλέσαι ἡμᾶς Τίτον. αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς. ; 2 . ᾿ περὶ ἡμῶν. ... ἐν πᾶσι καλῶς / ϑέλοντες ἀναστρέφεσθαι" περισ- / , σοτέρως δέ. > 2 ~ ἀνεστράφημεν ἐν τῷ KOT MM, περισ- σοτέρως δέ. Ἁ > ~ - »" τὴν ἐμὴν ἀναστροφήν ἐν τῷ ᾿Τουδαϊσμῷ / ++ περισσοτέρως. κ. A. See under ἀγών, καταργέω, and περιαιρέω. SECT. V.] THE EPISTLE TO THE HEBREWS. 311 37. πόρνος. oce. twice in Apoer. occ. twice in Apocal. oce. six times in undisp. epist. I. Cor. v. 9. πόρνοις. Bes Lett ood (ΠῈΣ τοῖς πόρνοις. Κυνο τα ae 1: πόρνος. τον Ὁ. πόρνοι. Ephes. v. 5. πόρνος. 1. Tim, 1. 10. πόρνοις. oce. twice in Hebrews. Heb. xii. 16. πόρνος. » ΣΤ Ἧς πόρνους. Further verbal agreements. Ordinary N. T. words. Heb. xii. 16.17. μή τις πόρνος. . .. κληρονομῆσαι. I. Cor. vi. 9.10. οὐτε πόρνοι .... οὐ κληρονο- μήσουσι. Ephes. v. 5. πᾶς πόρνος ... οὐκ ἔχει κληρο- νομίαν. Heb. xii. 28. διὸ βασιλείαν... Tw Θεῷ. x. A. I. Cor. vi. 9.10. βασιλείαν Θεοῦ. x. A. Ephes. v. 5. ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ Θεοῦ. Heb. x. 29. λελουμένοι τὸ σῶμα ὕδατι καθαρῷ. 1. (ον. vi. 1]. ἀλλὰ ἀπελούσασθε. Ephes. v. 26. καθαρίσας τῷ λουτρῷ τοῦ ὕδατος. Heb. xii. 14. καὶ τὸν ἁγιασμόν." ΧΙ ΟΣ ἵνα ἁγιάσῃ. ΠῚ Cor, ΤΙΣ ἀλλὰ ἡγιάσθητε. Ephes. v. 26. ἵνα αὐτὴν ἁγιάσῃ. Heb. xii. 16. ἀντὶ βρώσεως. νος Ses οὐ βρώμασιν. Χ 4 312 APOSTOLICAL AUTHORITY OF [ SECT. Ve I. Cor. vi. 13. Heb. xii. 16. I. Cor. vi. 19. Heb. xii. 16. I. Tim. i. 9. 10. Heb. xiii. 4. I. Cor. vi. 9. Heb. xiii. 4. a Corsv. 13. Heb. xiii. 4. I. Cor. vii. 8. 9. J. Tim. iv. 3. Heb. xiii. 10. I. Cor. vii. 4. hd Re a OP Heb. xiii. 9. Ephes. v. 2. Heb. xiii. 9. my iy 73 auline words. ἀόρατος. ἀπόλαυσις. > Ἷ ἀπολύτρωσις, ἀφιλάργυρος. βέθδηλος. τὰ βρώματα. τοῖς βρώμασιν. μῆ τις πόρνος .. ὃς ἀντὶ βρώσεως. Ν , > Ὁ τὰ βρώματα ... οὐ τῇ πορνείᾳ. πόρνος, ἢ βέθηλος. βέθηλοις ἢ... πόρνοις. / Ν A / mopvous δὲ καὶ μοιχούς. » ¥ / οὔτε πόρνοι... οὔτε μοιχοί. κρινεῖ ὁ Θεός. ὁ Θεὸς κρινεῖ, τίμιος ὁ γάμος ἐν πάσι. / ἈΝ “ > ΤΑ ΄ λέγω δὲ τοῖς ἀγάμοις .. γαμησά- TWOAY. / ~ κωλυόντων γάᾶμειν. ΕΣ 5, > / οὐκ ἔχουσιν ἐξουσίαν. οὐκ ἐξουσιάζει. > ᾽ A 3 / οὐκ ἐγὼ ἐξουσιασθήσομαι. ἐν οἷς .. οἱ περιπατήσαντες. ~ 4 περιπατεῖτε ἐν ἀγάπῃ. βεδαιοῦσθαι. διαβεβαιοῦνται. Heb. ΣΙ. 97; J: Time ἢ. 1.7. Heb. xi. 95, 1 Timeved7. Heb. ix. 15. xi. 35. Ephes. 7. 14, ἅν 90 Heb. xiii. 5. I. Tim. iii. 3. Heb. xii. 16.7L Bia 9. iv. 7. vi. 20. SECT. V. | THE EPISTLE TO THE HEBREWS. 318 ἐκτρέπομαι. 9. «τ EVOELHYUMeb. > / ἐνδυναμόω. wah ἐνίστημι. » , εὐαρεστέω. εὐαρεστός. / μιμητής. ὀλοθρεύω. ὀλοθρευτής. © / ὁμολογία. Ε] 4 ὀνειδισμός. ὀρέγομαι. δι ἢ TAOS. παραιτέομαι. ὑπεράνω. Hebe xii: 13. ΤΠ πὰ 15 6: v. 15. vie 20. Heb. vi. 10. 11. Ephes. ii. 7. I. Tim. i. 16. Heb. xi. 34. Ephes. vi. 10. Ie Timi, 10; Heb. ix. 9. I.Cor.iii. 22. vii. 26. Heb. xi. 5. 6. xiii. 16. Heb. xiii. 21. Ephes. v. 10. Heb.. vi. 12.4 Carine UG: ΧΙ. 1. Ephes. v. 1. Heb. xi. 28. 1: Cory x: ΤῸ: Hebe mii GavahlAan if x93: [a Tim τνἱ. 12:79: Heb: x: 3325 ΧΙ (268 xine 13: JAM Briere mri 7. Hebi τὶ 10. 1 Dimi ans 1 vi. 10. Heb. xii. ὅ. Ephes. vi. 4. Hebe xn. 19425: 1 Pim: ive 7: We. 11. Heb. ix. 5. Ephes. i. 21. iv.10, 38. mpémet.] oce. four times in ]xx: twice in Apocr. oce. once in S. Matth. iii. 15. oce. four times in undisp. epist. 1. Cor. ἘΠ 15: Ephes. v. 3. I. Tim. ii. 10. Titoli: / > / πρέπον ἐστι. πρέπει ἁγίοις. “Δ / Ὁ πρέπει. ἃ ΄ a σρέεπει.- occ. twice in Hebrews. Heb. ii. 10. < wits ‘26. ἔπρεπε γάρ. © = 7 μιν εἐπρεπεν. 314 APOSTOLICAL AUTHORITY OF [ SECT. Vv. Further verbal agreements. Ordinary N. T. words. Heb. ii. 1. “5 Ae Ὁ} 78 ἔς, 9. I. Cor. xi. 10. I. Tim. iii. 16. ν Heb. ii. 11. 12. 1 Wor: xu Ὁ, Heb. i. 10. 11. Ephes. v. 3. Heb. 11. 14. Ephes. v. 7. Heb. vii. 26. Ephes. v. 27. Heb. vii. 27. Ephes. v. 25. Heb. x. 23. Ephes. v. 26. Pauline words. ἀδόκιμος. ἀνάμνησις. ἀνυπότακτος. ἀνωφελής. δ ἀγγέλων. οὐ γὰρ ἀγγέλοις. παρ᾽ ἀγγέλους. διὰ τοὺς ἀγγέλους. ὥφθη ἀγγέλοις. ἐνώπιον .. τῶν .. ἀγγέλων. 2 > ¢ Σ / οὐκ ἐπαισχύνεται .. . ἐν μέσῳ / ἐκκλησίας. “Ὁ > / ~ ~ τῆς ἐκκλησίας τοῦ Θεοῦ .. κατ- / AION UVETE. μὴ ε ε / \ c ἔπρεπε ... ὁ Te ἁγιάζων καὶ οἱ ἁγιαζόμενοι. / © / καθὼς πρέπει ἁγίοις. Ι͂ - - μετέσχε τῶν αὐτῶν. / ~ συμμέτοχοι" αὐτῶν. A of ὡς > vA OT 10S, AXAXOS 4 ἀμίαντος. . orien ἢ » ἵνα ἢ ἁγία καὶ ἁμωμος. ε / ἑαυτὸν ἀνενέγκας. ἑαυτὸν παρέδωκεν. / ~ “ λελουμένοι τὸ σῶμα ὕδατι καθαρῳ. / ~ ~ ~ Y> καθαρίσας τῷ λουτρὼ του υδατος. Heh, vi. 8.4 L ΘΗ ΤΙΣ 9). Tit. 1.710. Heb. x. 3. I. Cor., x1. 24. 25. Heb: ii. 8.2 lem CEit. 1.6. 10. Heb. vii. 18. Tit. ii. 9. ἀπείθεια. SECT. V.| THE EPISTLE TO THE HEBREWS. 315 Heb. iv. 6. 11. Ephes. ii. 2. = Ve 4. ἀσθένεια. Heb. iv. 15. v.2. vii. 98. I.Cor. ii. ὃ. xv. 43. 1. Tim. v. 99. γενεαλογέομαι. Heb. vii. 6. γενεαλογί ae διάκρισις. Heb. v. 14. I. Cor. xii. 10. ἐνδείκνυμι- Heb. vi. 10.511. ἘΠΕ: 11: 7. J. ‘Tim..98 36) ΠῚ i, 10: im. 9. ἐνεργής Heb. iv. 12. I. Cor. xvi. 9. ἐπίθεσις Heb. va 2s ΕἼ τς ἵν. 14. καθάπε Heb. iv. v. 4. I. Cor. xii. 12. καταργέω Heb. 11.14. I. Cor. i. ii. vi, xiii. xv. Ephes. 11. 15. καύχημα Heb. iii. 6. I. Cor. ix. 15. 16. κλῆσις Heb. mi... ἢ Cor. ν᾽ 20! Ephes. 1. 18. iv. 1. 4. κοσμικός. Heb. τσ. 1.2 Tit? 0.12: μεσίτης. eb; vin. ΟΥ 1x, 152 “xi 94 k Timitin5: μέτοχος. Heb. iii. 1. Ephes. iii. 6. μιμητής. Heb. νὸν 1 ὑοε ΧΙ Ephes. v. 1. ὁμολογία. Heb: τος ΤΥ x95" I.. Τιαι. τὰ] 9.15 περιβόλαιον. Heb. 1. 12. 13@nrea 15. πρόδηλος. Heb. vii. 14. I. Tim. vy. 24, 95. τάξις. Heb. ν. vi. vii. I. Cor. xiv. 40. ὑπεράνω. Heb. ix. 5. Ephes. i. 21. iv. 10. ΤΠ τυ Ὁ Ὁ ὉΠ i..9. 99. Σαμουήλ. oce. twice in Acts. (Speeches of 5. Peter and S. Paul.) Acts 11]. 24, » Sle 20. ἕως Σαμουὴλ τοῦ προφήτου. ἀπὸ Σαμουήλ. 816 APOSTOLICAL AUTHORITY OF [ SECT. Vv. oce. once in Hebrews. Heb. xi. 82. ἈΝ ‘ Ν C - καὶ Σαμουὴλ, καὶ τῶν προφητῶν. Further verbal agreements. Ordinary N. 'T. words. Heb. xi. 32. Δαβίδ τε καὶ Σαμουήλ. Acts xiii. 20.22. ἕως Σαμουὴλ... τὸν Δαθίδ, Heb. xi. 82. Acts xiii. 20. Heb. xi. 2. Acts xiil. 22. Heb. xu. 1. Acts xili. 25. Heb. xi. 39. τον cm Acts xi. 31. Heb. xi. 39. Acts ΧΙ. 32. Pauline words. περὶ Γεδεὼν, Bapax τε καὶ Σαμψὼν, καὶ ᾿Ιεφθάε.. ἔδωκε xpitact, ἕως Σαμουήλ. ἐμαρτυρήθησαν οἱ πρεσβύτεροι. ᾧ καὶ εἶπε μαρτυρήσας. τρέχωμεν. κι A. τὸν δρόμον." οὗτοι πάντες μαρτυρηθέντες. τοσοῦτον ἔχοντες ahs νέφος μαρτύ- pov. 0 , 2 ~ οἵτινές εἰσι μάρτυρες αὐτοῦ. 2 > ! \ ’ / OUX ἐεκομισᾶντο THY ἐπαγγελίαν. τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν. ἀναθεωρέω. Heb. xiii. 7. Acts xvii. 23. δρόμος. Acts xill. 25. xx. 24. πρόδρομος. ᾿ Heb. vi. 20. παροικέω. Heb. xi. 9. παροικία. i Acts xiii. 17. + The mention of the Judges in the one passage, and the naming of them in the other, is a strong, though eryptic mark of the same hand. SECT. V.| THE EPISTLE TO THE HEBREWS. 317 40. σαρκικός. oce. once in I. Peter. occ. nine times in undisp. epist. Rom. vii. 14. Ἐν: Ὁ): I: Corsi Is / σαρκικός. ἐν τοῖς σαρκικοῖς. ὡς σαρκικοῖς. ΕΣ , oben σαρκικοί ἐστε. 78. pa ee σαρκικοί ἐστε. ae onde. ae σαρκικοί ἐστε. eh hE. τὰ σαρκικά. II. Cor. 1. 12. ἐν σοφίᾳ σαρκικῇ. ΠΝ τ ὐσαρχικαν oce. once in Hebrews. Heb. vii. 16. ἐντολῆς σαρκικῆς. Further verbal agreements. Ordinary N. T. words. Heb. vii. 16. οὐ κατὰ νόμον ἐντολῆς σαρκικῆς ..» ἀλλὰ κατὰ δύναμιν ζωῆς ἀκατα- λύτου. if / νόμος πνευματικὸς ἐστιν" os Rom. vii. 14. > ἈΝ ‘ ΄ Ε] ἐγὼ δὲ σαρκικός εἰμι. νι ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς. ἘΣ τὸ γὰρ ἀδύνατον τοῦ νόμου .. σαρ- / 06. Pe Cor. vit: (Ephes. iii. 18. Heb. vii. 16. ΠΟ Cors 4. Heb. vii. 16. Rom. vii. 10. ἐὰν ἡ ἐπίγειος ἡμῶν οἰκία .. κατα- λυθῇ. κ.λ. Ἁ \ 7 Ἀ > uy! ws κατὰ THY δύναμιν THY «2» ἐν ἡμῖν.) οὐ... σαρκικῆς «-.. ἀλλὰ .. δύ- ναμιν. 4 οὐ σαρκικὰ, ἀλλὰ δυνατά. ἐντολῆς .... ζωῆς. ἡ ἐντολὴ ἣ εἰς ζωήν. 318 APOSTOLICAL AUTHORITY OF [ SECT. V. Pauline words. ἄκακος. Heb. vii. 26. Rom. xvi. 18. ἀπείθεια. Heb. iv. 6. 11: Rom. xi. 30. 82. ἀπεκδέχομαι. Heb. ix. 28. Rom. viii. 19. 23. 1) Cor. 7: ἀσθένεια. Heb. iv. ν. vil. xi. Rom. vi. viii. I. Cor. ii. xv. II. Cor. xi. xii. xiii. διάκρισις. Heb. v.14. Rom. xiv.1. I.Cor. xi. 10. διάφορος. Heb. νι. 6. ix. 10. Rom. Xl. 6. ἐνδείκνυμιι. Heb. vi. 10. 11. Rom. ix. 17. 22. II. Cor. viii. 24. ἐνεργής. Heb. iv. 12. I.-Cor. xvi. 9. ἐνίστημι. Heb. ix. 9. Rom. viii. 38. L Cor. in. 22. wi. 26; ἐφάπαξ. Heb. vii. 27. Rom. vi. 10. I. Cor. xv. 6. καθάπερ. Heb. iv. 2. ν. 4. som. 1ν-. Ὁ. xii. 14. I.Cor. xii. 19. [1.Cor. 1 2A ν Os ax, 3. λειτουργέω. Heb. x. 11. Rom. xv. 27. λειτουργία. Heh. vi. G. ix. 21. 11. Cor: 1x, 19. λειτουργός. Heb. 1. 7. 14. ὑπ om: ΧΙ]. 6. Xv. 16. μετέχω. Heb; τ. 14. v.13; syns. ]. Cor..1x. 10-124 %. 17. 21. 30. συνείδησις. Heb. ix. x. xiii. I. Cor. viii. x. IT. Cor... ἵν: τάξις. Heb. v.:) ὑπ 1... Cor. xiv. 40. SECT. V.| THE EPISTLE TO THE HEBREWS. 319 Al. σδέννυμι.Ἴ oce. thirty-seven times in Ixx: five times in Apocr. oce. twice in S. Matth.: three times in 8. Mark. oce. twice in undisp. epist. Ephes. vi. 16. c6éoas. I. Thess. ν. 19. μὴ σθέννυτε. oce. once in Hebrews. Heb. x1. 34. ἔσθδεσαν. Further verbal agreements. Ordinary N. 1. words. Heb. xi. 34. ἔσδεσαν δύναμιν πυρός. Ephes, vi. 16. τὰ πεπυρωμένα σθέσαι. I. Thess. v. 19. τὸ πνεῦμα μὴ σθέννυτε. Pauline words. ἀπολύτρωσ:ς. Heb. xi. 35. ix. 15. Ephes. i. 7. 14, iv. 30. ἐνδυναμιόω. Heb. xi. 34. Ephes. iv. 6. 10. εὐαρεστέω. Heb. xi. 5. 6. 16. xiii. 16. εὐαρεστός. ᾿ Heb. xii. 21. Ephes. v. 10. μιμητής. Heb.vi.12. Ephes.v. 1. I. Thess. 1. ὃ. it. 14: πικρία. Heb. xii. 15. Ephes. iv. 31. πληροφορία. ΠΕΡ: x. 29. ὙΠ ΠΡ 1. Thess. 1. ὅ: προσφορά. Heb. x. ὅ. Ephes. v. 2. τοιγαροῦν. Heb. xii. 1. I. Thess. iv. 8. ὑπεράνω. Heb. ix. 5. Ephes. iv. 10. 42. σκιά. occ. thirty-two times in Ixx: three times in Apocr. oce. once in 8. Matth., in S. Mark, in 5. Luke, and Acts. 520 APOSTOLICAL AUTHORITY OF [ SECT. Y. oce. once in undisp. epist. Cola 17. ἅ ἐστι σκιά. 006. twice in Hebrews. Heb. viii. 5. καὶ σκιᾷ. Boies) 3c “ἢ. σκιὰν γάρ. Further verbal agreements. Ordinary N. 'T. words. Heb. viii. 5. σκιᾳ .. τῶν emoupaviwy.* Ἄν meade s σκιὰν... τῶν μελλόντων ἀγαθῶν. Col. ii. 7. σκιὰ τῶν μελλόντων. Pauline words. ἀόρατος. Heb: x1, 9 7. (111. 16. εὐαρεστέω. Heb. xi. 5. Col. iii. 20. ϑίγω. Heb. xi. 28. xii. 20. Col. ii. 21. οἰκτιρμός. Heb. x. 28. Col. iii. 12. τάξις. Heb. v. vi. vii. Col. ii. ὅ. ὑπεναντίος. Heb: x. 27. Col: τ 15: 43. σκληρύνω. occ. twenty-eight times in Ixx. occ. twice in Apocr. oce. once in Acts. Acts xix. 9. ἐσκληρύνοντο. oce. once in undisp. epist. Rom. ix. 18. σκληρύνει. occ. four times in Hebrews. Heb. iii. 8. σκληρύνητε. EPs a 10: σκληρυνθῇ. wip ae Saye fe σκληρύνητε. Ἐν. 7. σκληρύνητε. Further verbal agreements. Ordinary N. T. words. Heb. ii. 18. iva μὴ σκληρυνθῇ τις ἐξ ὑμῶν. Acts xix. 9. ὡς δέ τινες ἐσκληρύνοντο. SECT. Vv. | Heb. iii. 18, Acts xix. 9. Heb. iii. 12. Acts xix. 9. Heb. iii. 6. Acts xix. 8. Heb. ii. 15. Acts xix. 12, Heb. iii. 11. Rom. ix. 22, Heb. ii. 16. Rom. ix. 7. Heb. iii. 2. Rom. ix. 15. Heb. ii. 16. Rom. ix. 17. Heb. iv. 1. Rom. ix. 29. Heb. iii. 4. ue 50 hos mm bake? Rom. ix. 22. Heb. iv. 12. Rom. ix. 28. Heb. iv. 12. Rom. ix. 26. THE EPISTLE TO THE HEBREWS. 921. ᾽ \ ἊΝ > / Eb μὴ τοις ἀπειθήσασι. \ > / καὶ ἠπείθουν. > ~ > ~ > Ν ~ ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ, > A > > > ~ AMOTTAS ἀπ᾿ αὐτῶν. de / παῤῥησίαν. » x¢ 4 ἐπαῤῥησιάζετο. ἀπαλλάξῃ. 2 Δ ἀπαλλάσσεσθαι. ἐν τῇ ὀργῇ μου. ὁ Θεὸς ἐνδείξασθαι" τὴν ὀργήν. σπέρματος ᾿Ἀδραάμ. σπέρμα ᾿Δδραάμ. ὡς καὶ Μωσῆς. τῷ γὰρ Μωσῇ. ἐξ Αἰγύπτου. ’ τῳ PDapaw. καταλειπομένης. > / εγκατελιπεν. κατασκευάσας Θεός. σῶμα δὲ κατηρτίσω μοι. κατηρτίσθαι τοὺς αἰῶνας. x. As ὁ Θεὸς... σχεύη ὀργῆς κατηρ- ’ τισμένα, ὁ Λόγος τοῦ Θεοῦ... Hae λόγον γὰρ συντελῶν καὶ συντέμνων. τομώτερος. μά ,ὔ ὅτι λόγον συντετμημένον ποιήσει Κύριος. ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ. (Θεοῦ Cavroce M4 322 APOSTOLICAL AUTHORITY OF [ SECT. Vv.’ Pauline words. See under ἀσθένεια, δουλεία, ἐνδείκνυμι, παράβασις, παρακοή. 44. στοιχεῖον. occ. twice in Apocrypha. occ. twice II. Pet. (in physical sense.) occ. four times in undisp. epist. (in moral sense.) Gal. iv. 3. ὑπὸ τὰ στοιχεῖα. ΚΟ, ΘΝ πτωχὰ στοιχεῖα. Col: ai. 8. κατὰ τὰ στοιχέϊα. dienes 20. ἀπὸ τῶν στοιχειῶν. occ. once in Hebrews (in moral sense). Heb. v. 12. τίνα τὰ στοιχεῖα. Further verbal agreements. Ordinary N. 'T. words. Heb. v. 13. Gal. iv. 1. Heb. iv. 15. Gal. iv. 18. Heb. v. 14. Col. ii. 5. Heb. vi. 1. Col. i. 28: Heb. vi. 11. Col. τί 2. Heb. vi. 2. Col. ii. 12. Heb. vi. 4. Col. ii. 21. νήπιος γὰρ ἐστι. 4 [2 > νήπιος ἐστιν. ταὶς ἀσθενείαις ἡμῶν. δ; > θέ “ i b QAOVEVEIAY τῆς σᾶρκος- τελείων δέ ἐστιν ἣ στερεὰ τροφή. τὸ στερέωμα τῆς εἰς Χριστὸν. x. A. - ~ / τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελείο- τητα. πάντα ἄνθρωπον τέλειον ἐν “Χριστῷ. τὴν πληροφορίαν" τῆς ἐλπίδος. ~ ͵ * ~ / . τῆς πληροφορίας" τῆς συνέσεως. βαπτισμῶν διδαχῆς. ἐν τῷ βαπτίσματι ἐν τῷ τίσματι. γευσαμένους. μηδὲ γεύσγ- SECT. V.] THE EPISTLE TO THE HEBREWS. 323 Pauline words. ἀπείθεια. Heb. iv. 6.11. Col. iii. 6. ἀσθένεια. Heb. iv. 15. τὸ Gal. iv. 13. ἐμμένω. Heb. viii. 9. Gal. iii. 10. πηλικός. Heb. vii. 4. Gal. vi. 11. πληροφορία. Heb. vi. 11. x. 22. Col. ii. 2. τελειότης. Heb. vi. 1. Gol. iii. 14. 45. συγκληρονόμος.. occ. once in I. Peter. κληρονομέω. occ. six times in Gospels. κληρονομία. oce. four times in Gospels: twice in Acts: once in I. Peter. κληρονόμος. oce. three times in Gospels: once in 8. James. συγκληρονόμος, Ke. occ. nineteen times in undisp. epist. : once in Acts xx. 32, in a speech of 5. Paul. Acts xx. 32. Rom. iv. 13. κληρονομίαν ἐν τοῖς ἡγιασ ἕνοις. ἤρονομ, ἡγίιᾶσμ, th 2 / Χληρονόμον αὐτόν. 3) LA. εἰ yap οἱ ἐκ νόμου κληρονόμοι. ὙΠ]. 17. κληρονόμοι μὲν Θεοῦ, τ. 117: συγκληρονόμοι δὲ Χριστοῦ. I. Cor. vi. 9. Θεοῦ οὐ κληρονομήσουσι. το isis! ob LOL wi ΘΞοὺ οὐ κληρονομήσουσι. Gal. iii. 18. εἰ γὰρ ἐκ νόμου ἣ κληρονομία. Ἀν 9901 κληρονόμοι. ἵν 1. ὁ κληρονόμος νήπιος." cheno ΤῈ κληρονόμος Θεοῦ. . 30. μὴ κληρονομήσῃ. ἐῶν ΑἸ Πς Ephes. i. 14. of otal eee ill. 6. eek anal Svan Col. iii. 24. Mit. 11 7. Θεοῦ οὐ κληρονομήσουσιν. τῆς κληρονομίας ἡμῶν. τῆς κληρονομίας αὐτοῦ... συγκληρονόμα ... ἐν τῷ Χριστωῳ. οὐκ ἔχει κληρονομίαν. x. A. τῆς κληρονομίας. χληρονόμοι γενώμεθα. YS 994. APOSTOLICAL AUTHORITY ΟΕ [SECT. V. συγκληρονόμος, Kc. occ. ten times in Hebrews. Heb. i. 2. κληρονόμον πάντων. pif. τι ἄς κεκληρονόμηκεν ὄνομα. Ἐν duet A. κληρονομεῖν σωτηρίαν. ΠΕ Ἄν 19. κληρονομούντων. 2 Sa hae 7: τοῖς κληρονόμοις. ΤΡ LR SLs τῆς αἰωνίου κληρονομίας. ΠΕ we whe ἐγένετο κληρονόμος. ole be iets ie εἰς κληρονομίαν. oie seers τῶν συγκληρονόμων. ΕΠ 17: κληρονομῆσαι. Further verbal agreements. Ordinary N. 'T. words. Heb. vi. 12. κληρονομούντων τὰς ἐπαγγελίας. pals Υ Alls τοῖς κληρονόμοις τῆς ἐπαγγελίας. hae ie 15. τὴν ἐπαγγελίαν .. τῆς .. κληρο- νομίας. sits REO) τῶν συγκληρονόμων τῆς ἐπαγγε- λίας. ἬΝ ας Υ̓ΘῚ Ἀθραὰμ... εἰς κληρονομίαν. Rom. iv. 13. ἥ ἐπαγγελία τῷ Ἀδραὰμ .. τὸ κληρονόμον. yet ak Maes κληρονόμοι... .. ἣ ἐπαγγελία. Gal. iii. 18. ἣ κληρονομία .. τῷ δὲ Ἀδραὰμ δι᾿ ἐπαγγελίας. ἐπ leone τοῦ ᾿Αδραὰμ .. κατ᾽ ἐπαγγελίαν κληρονόμοι. Ephes.i.18.14. τῆς ἐπαγγελίας .. τῆς κληρονο- μίας. eae Mile Os συγκληρονόμα .. τῆς ἐπαγγελίας. Heb. xii. 17. κληρονομῆσαι τὴν evAoylay. Gal. iii. 14. i εὐλογία τοῦ Ἀδραὰμ. x. A. rer ete iS. ἡ κληρονόμια.. τῷ δὲ Αδραὰμ, x.A. SECT. v: | Heb. ix. 15. Gal. iii. 14. Heb. xi. 7. 8. Rom. iv. 13. Gal. 111. 6. Heb. ix. 15. Pit im: ἡ: Heb. xi. 7. it 37. Heb. xi. 26. Tit. ii. 6. Heb. x. 23. Ephes. v. 26. ||. rns πον vie 11: Acts xxii. 16. Pauline words. > , ἀναθεωρέω. ἀνυπότακτος. ἀνωφελής. > / ἀπείθεια. ἀπεκδέχομαι. > 4 ANOAUT PMTs. THE EPISTLE TO THE HEBREWS. 325 τὴν ἐπαγγελίαν λάθωσιν. δ , ἵγα τὴν ἐπαγγελίαν «-. λάξωμεν. κατὰ πίστιν δικαιοσύνης .. κληρο- νόμος ᾿Αδραάμ. Ἀδραὰμ .. κληρονόμον .. διὰ δι- καιοσύνης πίστεως. ᾿Αδραὰμ, ἐπίστευσε .. εἰς δικαι- δ οσύνην. τῆς αἰωνίου κληρονομίας. κληρονόμοι... ζωῆς αἰωνίου. iY / κατὰ πίστιν .. ἐγένετο κληρονόμος. κληρονόμοι γενώμεθα κατ᾽ ἐλπίδα. πλοῦτον ... τοῦ Χριστοῦ. πλουσίως διὰ ᾿Ιησοῦ Χριστοῦ. Ν -“ σοι ~ AEAOUMEVOL TO TWA ὑδατι καθαρῷ. / ~ ~ ~ καθαρίσας τῷ λουτρῷ TOU ὕδατος. διὰ λουτροῦ παλιγγενεσίας. 7 ἀλλὰ ἀπελούσασθε. ἢ », \ > / ΕἼ ‘\ βάπτισαι καὶ amoAouca* τὰς Υ̓͂ ἁμαρτίας σου. Heb. xii. 7. Acts xvii. 23. Heb: 1. 8: > Bitsre6. 10: Heb. vii. 18. Tit. iii. 9. Heb. iv. 6.11. Rom. xi. 30. 32. Ephes. ii. 5. 7. Coll. iii. 6. Heb. ix. 28. Rom. viii. 19. 23. 25... (οι 7. Heb) imatguxn 85. Rom.. uk ΟΠ 2. 1, Cor. i. 90. Ephes. i. 7. 14. iv. 30. Q Nave 3 6 APOSTOLICAL AUTHORITY OF 2 7ὔ ἀσθένεια. γενεαλογέομαι. γενεαλογία. διάκρισις. διάφορος. δουλεία. ἐμμένω. > ͵ ἐνδείκνυμι. > 7 ἐνδυναμόω. ἐνίστημι. ἐντυγχάνω. εὐαρεστέω. εὐαρεστός. ϑίγω. 4 καθάπερ. καταργέω. καύχημα. κοίτη. , HOT MIK06» [ SECT. V. Heb. iv. 15. v. 2. vii. 28. xi. 34. Rom. vi. 19. viii. 26. I. Cor. ii. 3. xv. 43. Gal. iv. 13. Heb. vii. 6. Tit. iii. 9. Heb. v. 14. Rom. xiv. 1. I. Cor. xii. 10. Heb. i. 4. viii. 6. ix. 10. xl. 6. Heb. ii. 15. Rom. viii. 15. 21. Gal. iv. 24. v. 1. Heb. vill. 9. Gal. iii.10. Acts xiv. 22. Heb: vi. 10.171: Rom. 3x. 17. 22. Ephes.ii.7. Tit. ii. 10. int. Ὁ: Heb. xi. 34. Ephes. vi. 10. Heb. ix. 9. Rom. viii. 38. I. Cor. vi. 26. (1811. 4. Heb. vii. 25. Rom. viii. 27. 34. Heb. xi. 5. 6. xiii. 16. Heb. xin. 21." (om: xu. 1.9. Ephes. v. 10. Col. 111. 20. Mit. 11. 9. Heb. xi. 28. xii. 20. Heb: iv. 2: vy. 4. xu. 11. 1. Cor χα 19. Heb. ii. 14. Rom. iv. vi. vii. 1. Cor, vis 13. Gakan. ¥. Ephes. ii. 15. Heb. iii. 6. Rom. iv. 2. 1. Cor. ν. 6. 1x, 15. 16. 6(Ὁσδ8!. vi, 4. Heb. xiii. Rom. ix. 10. xiii. 13. Heb: ax. 1. Tite. Rom. Rom. iv. 20. Col. ii. 21. Rom. iv. 6. SECT. V.] THE EPISTLE TO THE HEBREWS. 327 μεσίτης. Heb. viii. 6. ix. 15. xii. 24. Gal. ii. 19. 20. μιμητής. Heb. vi. 12. I. Cor, iv. 16. xi. 1. Ephes. v. 1. νεκρόω. Heb. xi. 12. Rom.iv.19. Col. i: 5. οἰκτιρμός. Heb. x. 28: - Rom. xii.1. Col. ii, 12. ὀλοθρεύω. Heb. xi. 28. ὀλοθρευτῆς. } L.Cor; xyk0: πηλικός. Heb. vii. 4. Gal. vi. 11. πικρία. Heb. σαι 15. Rom: wm. 14 Ephes. iv. 31. πληροφορία. ἘΠΕ νι. Ui Σοῦ Aol. τι. πρόδομος. Heb. vi. 20. δρόμος. Acts xiii. 2ὅ. xx. 24, στοιχεῖον. Heb. vi. 12. (δ! νὰ 3.9. Col: il. 8. 20. συνείδησις. Heb. ix. x. xiii. Acts xxii. I. xxiv. 16. Rom; ai ΙΧ. xin. T. Cor. vite. Tit. 1. 15: τελειότης. Heb. vi. 1. Col. 3. 14. τιμωρία. Heb. x. 29. τιμωρέω. Acts xxii. 5. xxvi. 11- ὑπεναντίος. Heb. x. 27. . Colvii. 14. ὑπεράνω. Heb. ix. ὅ. Ephes. i, 21. iv. 10. ὑποστέλλω. Heb. x. 88. (Acts: xx. 90. 27. Gal. 11. 12. 46. συνείδησις. occ. once in Ixx.: once in Apocr. oce. once in S. John: three times in 1. Peter. oce. twice in Acts (S. Paul’s speeches.) Acts xxii. 1. συνειδήσει. ον ΧΧίν, 10. συνειδήσιν. Υ 4 328 APOSTOLICAL AUTHORITY OF [ SECT. Vv. occ. twenty-one times in undisp. epist. Rom. ii. 15. Shave ax, 1. re) SMT. (ἢ, I. Cor. viii. 7. en. 10. > Je ΠΣ weds EY Tim. 1. 5: ~» 19 ir τ ΤΡΊΤΟΝ iv. 2. ΤΠ. Time a.3: Tit. i. 15. / συνειδήσεως. ΤᾺ συνειδήσεως. , συνείδησιν. 4 συνειδήσει. , συνείδησις. ΓΝ συνείδησις. συνεΐδησιν. μεν TUVEMNO HH. f συνείδησιν. συνείδησιν. / συνείδησιν. / συνειδήσεως. / συνειδήσεως. f συνεΐδησιν. / συνειδήσεσιν. Q7 συνειῦησεως. ὧν συνειδησιν. Ψ συνειδήσει. , συνείδησιν. ᾽ὔ συνειδήσει. συνείδησις. oce. five times in Hebrews. Heb. ix. 9. my Be ας > ἊΝ che wade eee esos 85 , συνείδησιν. / συνείδησιν. / συνείδησιν. / συνειδήσεως. / συνείδησιν. Further verbal agreements. Ordinary N. T. words. Heb. xiii. 18. Acts xxiv. 16. . . . ΧΧΙΙΠ, ] . καλὴν συνείδησιν ἔχομεν. > 4 ἀπρόσκοπον συνείδησιν ἔχειν. συνειδήσει ἀγαθή πεπολίτευμαι. SECT. γι THE EPISTLE TO THE HEBREWS. Rom. ix. 1. Iks Corsi: Wai I Dimes 72 τ Time G19: oot oop ilier oe Heb. xiii. 18. ΤΠ τ τ 18: 1 Pima. 14. ΠῚ ΘῈ A ag Heb. xii. 18. Acts xxii. 1. Th Gors ives? Heh. x. 22. Acts xxii. 1. Τ Bim: 15 ὅς “.19: Heb. x. 22. ΠΡ ices) Dp I. Tim. vi. 4. 329 συμμαρτυρούσης μοι τῆς συνει- δήσεώς μου. =~ / « ~ τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. / / μαρτυρίαν καλὴν. 2, > \ / ἔχων... ἀγαϑὴν συνείδησιν. 5, ΕἾ - fe ἔχοντας ... ἐν καθαρᾷ συνειδήσει. καλὴν συνείδησιν. τὴν καλὴν στρατείαν. τὴν καλὴν παραταθήκην. ὡς καλὸς στρατιώτης. % \ > ~ Ἂν / τὸν ἀγώνα" TOY καλὸν. καλὴν συνείδησιν... ἐν καλῶς. ? \ oa, 4 ? ~ ἐγὼ mary συνειδήσει ἀγαθῇ. Ν ~ I πρὸς MAT AY συνείδησιν. ἀπὸ συνειδήσεως πονηρᾶς. D7 2 - συνειδήσει ἀγαθῇ. / > ~ συνειδήσεως ἀγαθῆς. ἀγαθὴν συνείδησιν. ἀπὸ συνειδήσεως πονηρᾶς. καρδία πονηρά. one, ῃ ὑπονοιαι TOY OAs. πᾶσ! If. Tim. ii. 19; : iv. 18. (I. Thess. v. 22. \ \ »* πονηροὶ δὲ ἄνθρωποι. ἀπὸ παντὸς ἔργου πονηροῦ. > Ν Ν wy ~ ἀπὸ παντὸς εἴδους πονηροῦ.) Heb. x. 28. I. Vimy 19: Acts xxl. 28. Heb: ix Ὁ Acts xxii. 20. Heb. x. 8. Acts xxu. 20. rae Ν a \ ΄ ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν. 4. Ὁ EF ay oo , ἐπὶ GUO ἡ τριῶν μαρτύρων. ΄ ~ / / LTePavov TOU MapTUpOS σου. αἱματεκχυσίας. ἐξεχεῖτο τὸ αἷμα. “7 εὐδόκησας. συνευδοκῶν. 330 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. x. 9. ἀναιρεῖ. Acts xxii. 90. τῇ ἀναιρέσει αὐτοῦ. ΡΠ ids eel? εὖ τῶν ἀναιρούντων αὐτόν. Heb. x. 11. περιελεῖν. II. Cor. iii. 16. περιαιρεῖται. Heb, x. 1: αὐτὴν THY εἰκόνα. 11. Cor. iii. 18, τήν αὐτὴν εἰκόνα. Rom. viii. 29. τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ. I. Cor, ἘΠῚ 7: εἰκὼν ... τοῦ Θεοῦ. Hleb. x. 27, τοὺς ὑπεναντίους. Ἐ Lit. 11.8. ὁ ἐξ ἐναντίας. Heb. ix. 1. δικαιώματα λατρείας. ἢ ἘΣ 0). δικαιώμασι σαρκός. Rom. ii. 26. τὰ δικαιώματα τοῦ νόμου. ole Yo NL Ake τὸ δικαίωμα τοῦ νόμου. Heb. ix. 9. τὸν λατρεύοντα. ΤΣ | f εἰς TO λατρεύειν Θεῷ ζῶντι. in ΕΠ ee λατρεύωμεν εὐαρέστως " τῷ Θεῷ. ‘ ‘ Acts xxiv. 14. οὕτω λατρεύω τῷ πατρῴῳ Θεῷ. » +. XXvil. 29. τοῦ Θεοῦ.... ᾧ καὶ λατρεύω. Rom. i. 9. ὁ Θεὸς ᾧ λατρεύω. ΠῚ ‘Tina: ae τῷ Θεῷ ᾧ λατρεύω. . > ‘ \ γ΄, ΄ * Heb. ix. 9. εἰς TOV καιρὸν TOV ἐνεστηκύτα. Rom. xiii. 11. τὸν καιρὸν, ὅτι ὥρα ἡμᾶς ἤδη. Heb. ix. 9.10. κατὰ συνείδησιν... ἐπὶ βρώμασι. I. Cor. viii. 7. 8, τῇ συνειδήσει... . βρῶμα. I. Tim. iv. 2. 8. συνείδησιν ... βρωμάτων. Heb. ix. 14. καθαριεῖ τὴν συνείδησιν ὑμῶν. I. Cor. vill. 7. ἣ συνείδησις αὐτῶν μολύνεται. SECT. V. | Pasi I. Tim. iii. 9. IL fim. 1. 3. Heb. x. 22. | pated baa Pe ams 1Va 2. ce Heb. ix. 4. II. Cor. ui. 18. Heb. ix. 4. A 3 vii ea Feo II. Cor. 1. 14. Heb. vii. 8. LE Cor. τι: Heb. viii. 13. Rom. vii. 6. Tis Cor: v. 17. Pauline words. > / ἀνακαινίζω. ? 4 ἀνάμνησις. > ον ἀνταποδίδωμι. THE EPISTLE TO THE HEBREWS. a3 καθαρὰ τοῖς καθαροῖς" τοῖς δὲ μεμιασμένοις. .. οὐδὲν / καθαρόν. Sy τυὶ ε / ἀλλὰ μεμίανται αὐτῶν... ἣ συνεί- δησις. > / ἐν καθαρᾳ συνειδήσει. > ~ / ἐν καθαρᾷ συνειδήσει. μετὰ ἀληθινῆς καρδίας... ἀπὸ συνειδήσεως πονηρᾶς. ἐκ καθαρᾶς καρδίας, καὶ συνειδήσεως ἀγαθῆς. THY .- συνείδησιν ... τοῖς ... τὴν αλήθειαν. περικεκαλυμμένην. 2 f ἀνακεκαλυμμένῳ. τὴν κιδωτὸν τῆς διαθήκης. πεπαλαίωκε τὴν πρώτην. τῆς παλαιᾶς διαθήκης. διαθήκην καινήν. καινῆς διαθήκης. > ~ / ‘ ἐν τῷ λέγειν καινὴν» πεπαλαίωκε τὴν πρώτην. ἐν καινότητι πνεύματος, καὶ οὐ παλαιότητι γράμματος. CLS ~ ~ τὰ ἀρχαῖα παρῆλθεν... 4 καινὰ τὰ πάντα. Heb. vi. 6. ix. 18. x. 20. Rom. 4 ATOAUT PWT SS. ἀφιλάργυρος. βέβηλος. διάφορος. if ἐκτρέπομαι. ἔλεγχος. ἐνίσ τημι!. ΄ εὐαρεστός. « Zz, ἱλαστήριον. / κοσμικὸς. λατρεία. λειτουργία. λειτουργός. μεσίτης. οἰκτιρμός. ὀνειδισμιός. ὀρέγομαι. δεν παιδεία, / πόμα. προσφορά. συγχκακουχέομαι . συγκακοπαθέω. Heb. xi. 27. ἘΠ 1 1.5. 19. Heb. ix. 28,5 Rom, vit. 19. 25. D5: Heb. xi.25. 1. Τα τὶ 17. Heb. ix. 15. σὶ 90: Rom. vill. 23. Heb. xiii. 5. 1. Timi. 11]. 8. Heb. xii. 10. 1. Timea: ay. 7. vwi.20. TT. Tim. ae 10. Heb. ix. 10. Rom. xii. 6. Heb. xn. 13. 1. Timti. 6.9. 15: wi. Ὁ. 1 Π τς iv: 4, ἘΠΕ: κι 1. 11: Τ πὶ i 16: Heb. ix. 9. Rom. viii. 36. E Cor. 1 267A 2 Tim. iin. 1: Heb. xn. 21... Rem. xin it LH. Cory: 95, Pi ne: Heb. ix. 5. Rom. iii. 25. Beb.is. 1; Tit in 12: Heb. ix. it ARowisix. A. eb... 3%. 4121, Π Cor: xi. 10; Heb. viii. 2. Rom. xiii. 6. Heb. ix. 15. 1. Tim. ii. 5. Heb: x. 28... Rom. cai. 2 TT. Cor. 32.8; Heb. x. 88.. 1. Tims ΤΠ ΣᾺ Heb. xi, 16. Οὅ1. Dimi eb. xii. ~ 4, τὰ ims. iil. 16. Heb. ix. 10. I. Cor. x. 4. Heb. x. 5. Acts xxiv. 17. Heb. xi. 25. IJ. Tim. i. 8. SECT. ν.7 THE EPISTLE TO THE HEBREWS. 333 τιμωρία. ᾿ τιμωρέω. e / UMOOTEAAW. φιλοξενία. φράττω. Heb. x. 29. Acts xxii. 5. xxvi. 11. Heb. x. 38. Acts xx. 20. 27. Heb. xiii. 9. Rom. xii. 19. Heb. xi. 33... Rom. iii. 19. 47. Τιμόθεος. occ. six times in Acts. occ. sixteen times in undisp. epist. Rom. xvi I. Cor. iv. Syl 17. eee} xvie 10 Philipp. i (1.101- gc u. 19. I. 1 655. 1.1. ili. 2. II. Thess. 1. 1. Ae Dims 1: 2. Aim. 1:2. Philem. occ. once in Hebrews. Heb. xii. 1. 29. Τιμόθεος ὁ συνεργός μου. Τιμόθεον .. τέκνον μου. Τιμόθεος. Παῦλος ... καὶ Τιμόθεος. καὶ Τιμοθέου. ΤΠαῦλος καὶ Τιμόθεος. Τιμόθεον. Παῦλος... καὶ Τιμόθεος. Παῦλος. .. καὶ Τιμόθεος. Τιμόθεον... . συνεργὸν ἡμῶν. Παῦλος. .. καὶ Τιμόθεος. Τιμοθέω γνησίῳ τέκνῳ. τέκνον Τιμόθεε. ὦ Τιμόβθεε. Τιμοθέῳ ἀγαπητῳ τέκνῳ. Παῦλος ... καὶ Τιμόθεος. Τιμόθεον ἀπολελυμένον. Further verbal agreements. Ordinary N. T. words. Heb. xiii. IL: Cork ΟΠ 25. 1. I. Thess. iii. 2. Philem. J τὸν ἀδελφὸν Τιμόθεον. Τιμόθεος ὁ ἀδελφός. Τιμόθεος ὁ ἀδελφός. Τιμόθεον τὸν ἀδελφόν. Τιμόθεος ὁ ἀδελφός. 984 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. xiii. 23. I. Cor. xvi. 10. atu. Lo, Philipp. ii. 19. AE, ea 2 J. Thess. iii. 6. I. Tim. iii. 14. II. Tim. iv. 9. Heb. xiii. 18. 19. Philipp. ii. 24. Heb. xiii. 23. Acts xvii. 15. Heb. xiii. 23. Philipp. ii. 23. I. Thess. iii. 6. nei PAE oaare sf Wells. ne Acts xx. 25. Heb. xiii. 18.19. II. Cor. i. 12. Heb. xiii. 18.19. (1) (2) (3) 7A “ ” ἐὰν τάχιον ἔρχηται. 7. Ἂ oR / ἐὰν δὲ ἔλθῃ Τιμόθεος. 2 7 \ G ~ ἐλεύσομαι πρὸς ὑμᾶς. » "4 Ἂ, “ ἐλεύσομαι δὲ ταχέως. Τιμόθεον ταχέως πέμψαι ὑμῖν. τοῦτον μὲν οὖν ἐλπίζω πέμψαι. Ἁ ΘΙ ΕΝ, / ? ΄ καὶ AUTOS τάχεως ελεύσομαι. ἐλθόντος Τιμοθέου. ἐλπίζων ἐλθεῖν πρὸς σε τάχιον. / >? “- > / σπούδασον ἐλθεῖν πρὸς με τάχεως. / \ σ ΄ὔ πεποίθαμεν γὰρ .-. ἵνα τάχιον. / Ν “ / πέποιθα δὲ ... ὅτι... ταχέως. / 2 7, ” Τιμόθεον .. dav τάχιον ἔρχηται. / Σίλαν καὶ Τιμόθεον, ἵνα ὡς τά- χιστα ἔλθωσι πρὸς αὐτόν. ? = * eae μεθ᾿ 00... ὄψομαι ὑμᾶς. ~ / ε nv > Ff τοῦτον ... πέμψαι, ὡς ἂν ἀπίδω. / / ε -" ~ ἐλθόντος Τιμοθέου... ἡμᾶς ἰδεῖν, καθάπερ καὶ ἡμεῖς ὑμᾶς. > ἈΝ ἫΝ .-" . ~ ᾿ς / εἰς τὸ ἰδεῖν ὑμῶν τὸ πρόσωπον. / ΄ περισσοτέρως ἡ ἐσπουδάσαμεν ‘ / ~ ~ τὸ πρόσωπον ὑμῶν ἰδεῖν. > 5 ” A / / οὐκ ἔτι ὄψεσθε τὸ πρόσωπόν μου. > / πεποίθαμεν ... ἀναστρέφεσθαι πε- ρισσοτέρως. » ΄ t He AVETT PAPY MEY eee περισσοτερῶς. πεποίθαμεν γὰρ ὅτι καλὴν συνείδησιν ἔχομεν; ἐν πᾶσι καλῶς ϑελόντες ἀναστρέ- φεσθαι. παρισσοτέρως ἢ δὲ... ἵνα... ὑμῖν. SECT. ν.7 THE EPISTLE TO THE HEBREWS. 335 If. Cor. 1.19. (1) (2) (3) Heb. xiii. 18. 19. II. Cor. 11. 9. 4. Philipp. 1. 14. Heb. xiii. 22. Rom. xvi. 17. FCor® xvi: 10: Π{ Cor. x. 1. I. Thess. ii. 2. II. Thess. iii. 12. πὴ 19. ΚΟΥ: ΘΑ COR LAE le ia ig TE Pim. ive 2: Heb. xiii. 22. 11: Jim: iv. 3. Roni ΧΙ]. 7. 8. I. Tim. iv. 13. Acts xili. 15. τὸ μαρτύριον τῆς συνειδήσεως ἡμῶν. “ > 4 ὋΣ 4 OTL... ἐν χάριτι Θεοῦ ἀνεστρά- φημεν: .. περισσοτέρως" δὲ πρὸς ὑμᾶς. Ὁ [ῃ μ * πεποίθαμεν . « « περισσοτέρως. πεποιθὼς ...... περισσοτέρως. ἢ , , * πεποιθότας eee περισσοτερῶς. παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, παρακαλῶ δὲ ὑμᾶς, ἀδελφοί. παρακαλῶ δὲ ὑμᾶς, ἀδελφοί. αὐτὸς δὲ ἐγὼ Παῦλος παρακαλῶ ὑμᾶς. ἐπέμψαμεν Τιμόθεον... παρακα- λέσαι ὑμᾶς. παραγγέλλομεν, καὶ παρακαλοῦ- μεν. παρεκάλεσά σε. παρακαλῶ οὖν. παρακάλει ... ὡς ἀδελφούς. δίδασκε καὶ παρακάλει. 7 ? t ~ παρακάλεσον ἐν TATY « « διδαχῇ. Soe: ~ / -» / ἀνέχεσθε τοῦ λόγου τῆς mapaxAn- σεως. διδασκαλίας οὐκ ἀνέξονται. ε / ~ ὁ διδάσχων ἐν TH διδασκαλίᾳ. « - ? ~ if ὁ παρακαλῶν Ey TH παράκλῃησει. τῇ παρακλήσει; τῇ διδασκαλίᾳ. ἀδελφοὶ, εἰ ἔστι λόγος ἐν ὑμῖν πα- ρακλήσεως. + The reader will remark the continuous connection of the same parallel sentiments in the two passages, Heb, xiii. 18, 19, and II.Cor. i. 12, indicated by the side figures : the parallel terms themselves, συνείδησις, ἀναστρέφομαι (as applying to his own conver- sation), and περισσοτέρως, being all peculiar to S. Paul. 336 APOSTOLICAL AUTHORITY OF [SECT. V. Heb. xiii. 22. II. Cor. xi. 1. 4 eg ἐσ. τὼ 7 Meee Heb. xiii. 22. Ephes. iv. 1. 2. Heb. xii. 18. Rom. vii. 21. Philipp. ii. 13. ΓΤ π. 1.7. ἀνέχεσθε τοῦ λόγου... > ν J / ce καὶ γὰρ εἐπεστειλα ὑμῖν. ,» / ἀνέχεσθέ μου... ἀλλὰ καὶ ἀνέχεσθέ μου. καλῶς ἠνείχεσθϑε. ἀνέχεσθε τῶν. ἀνέχεσθε γάρ. παρακαλῶ δὲ ὑμᾶς, ἀδέλφοὶ, ἀνέ- χεσθε. “ 3 « ~ 2 / TAPAKAAW οὖν ὑμᾶς. « .. ἄνεχο- μένοι. ἐν πᾶσι καλῶς ϑέλοντες ἀναστρέ- φεσθαι. τῷ ϑέλοντι ἐμοὶ ποιεῖν τὸ καλόν. τὸ ϑέλειν καὶ τὸ ἐνεργεῖν. / ϑέλοντες εἶναι. x. A. Heb. xiii.20. 21. ὁ δε Θεὸς .. . καταρτίσαι ὑμᾶς ἐν \ ͵ ~ παντὶ Epyw.. εἰς τὸ ποιῆσαι TO 7 ~ = eee ϑέλημα αὐτοῦ. ποιῶν ἐν ὑμῖν τὸ »>/ x εὐάρεστον. Philipp. 1.13.14. ὁ Θεὸς γάρ ἐστιν ὁ ἐνεργῶν ἐν ὑμῖν... I. Thess. ii. 10. Π- Heb. xiii. 20.21. II. Cor. xiii. 9. (Ephes. iv. 12. ek “ > A ὑπὲρ τῆς εὐδοκίας. πάντα ποιεῖτε. κ. λ. / ε - δον ἊΝ ε καταρτίσαι... ὑμῶν.. Αὐτὸς δὲ ὁ Θεός. ὁ δὲ Θεὸς... καταρτίσαι ὑμᾶς. Ms A. ~ Ν \ > f τοῦτο δὲ καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. πρὸς τὸν καταρτισμὸν τῶν ἁγίων.) + 5. Paul, Rom. vii. 21, as his manner was, (see I. Cor. iv. 6,) speaks, by a courteous euphemism, in the first person, while describing, not his own state, but the first infant struggles be- tween nature and grace. SECT. V.] THE EPISTLE TO THE HEBREWS. 337 Heb. xiii. 20.21. 11. Tim: ine 7: II. Thess. ii. 16. vie Heb. xiii. 21. (Ephes. vi. 6. Heb. xiii. 21. 11. Vim... 1. Heb. xiii. 20. Rom. x. 7. (01: Π| 1: I. Thess. i. 10. (Gal. i. 1. (Ephes. i. 20. Acts xili. 20. Acts xx. 28. (Tit. ii. 13. « Ν \ / « ~ , ὁ δὲ Θεὸς... καταρτίσαι ὑμᾶς ἐν παντὶ ἔργῳ ἀγαθῷ. vA + Sf ~ ~ + ἵνα ἄρτιος ἢ ὁ τοῦ Θεοῦ ἄνθρωπος, Ἁ ~ γ᾿ > Ν ᾽ πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισ- μένος. Ne Ν / € “Ὁ 2 \ καὶ ὁ Θεὸς. -. στηρίξαι ὑμᾶς ἐν παντὶ ” > θ ~. ἔργῳ ἀγαθῷ. ᾽ \ ~ \ , > ~ εἰς TO ποιῆσαι TO σελημα αὐτοῦ. ποιοῦντες τὸ ϑέλημα τοῦ Θεοῦ.) / ~ ~ ~ ἐνώπιον αὐτοῦ, διὰ ᾿Ιησοῦ Χριστοῦ. Cie aie ~ ~ Ν ᾽ ~ ἐνώπιον τοῦ Θεοῦ, καὶ . . ᾽᾿Ιησοῦ Χριστοῦ. ε > Ἁ » - ᾿ ~ ὁ ἀναγαγὼν ἐκ vexpwv... Inoouv.t Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. ~ ~ ~ ᾽ , EX 2 τοῦ Θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ τῶν νεκρῶν. a ᾽, > ~ > ~ ov ἤγειρεν ἐκ νεκρῶν, ᾿Ιησοῦν. Ἰησοῦ Χριστοῦ, καὶ Θεοῦ... τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν) > ~ X ~ 2 / SEN ? ἐν τῷ Χριστῷ, ἐγείρας αὐτὸν ἐκ νεκρῶν.) / ~ τὸν ποιμένα τῶν προδάτων τὸν μέγαν Ε σ = ? , ἐν αἵματι διαθηκῆς αἰωνίου. / 4 ~ προσέχετε... πάντι TH ποιμνίῳ, .. / Ἁ > / ~ ~ ποιμαίνειν THY ἐκκλησίαν τοῦ Θεοῦ, a ‘ ~ Nf 7 ἣν... διὰ τοῦ ἰδίου αἵματος. ~ 7 ~ ~ ~ τοῦ μεγάλου Θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦν Χριστόν.) + The position of the name of Jesus, Heb. ii. 19, xii. 2, and xiii. 20, at a distance from the verb, and at the end of the mem- ber of the sentence, is peculiarly Pauline: compare I. Thess. i. 10, and Saint Paul’s speech, Acts xiii. 23. Z 988 APOSTOLICAL AUTHORITY OF [SECT. V Heb. xiii. 18. I. Thess. v.25. προσεύχεσθε περὶ ἡμῶν. προσεύχεσθε περὶ ἡμῶν. ἵ I. Thess. ili. 1. προσεύχεσθε περὶ ἡμῶν. ΤΟΙΣ: Ὁ. Sein ΤῊ ἀν ὧν Rom. i. 10. oie KV s ee (Ephes. i. 16. Col ay. 12: I. Thess. i. 2. Philem. 4. Sickie etanms Heb. xiii. 17. Acts xiv. 12. Frese QP Heb. xiii. 17. Acts xx. 31. II. Cor. vi. 5. Heb. xiii. 17. Acts xx. 24. es Je ERIC ee Rom. xiv. 12. Heb. xiii. 17. Acts xx. 24. περὶ ὑμῶν προσευχόμενοι. ὑπὲρ ὑμῶν προσευχόμενοι. προσευχόμενοι ἅμα καὶ περὶ ἡμῶν. ἐπὶ τῶν προσευχῶν μου δεόμενος. ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ. ἐπὶ τῶν προσευχῶν μου.) ὑπὲρ ὑμῶν ἐν ταῖς προσευχαῖς. ἐπὶ τῶν προσευχῶν ἡμῶν. ἐπὶ τῶν προσευχῶν μου. διὰ τῶν προσευχῶν ὑμῶν. πείθεσθε τοῖς ἡγουμένοις ὑμῶν. Παῦλον... ἦν ὁ ἡγούμενος τοῦ λόγου. avopas ἡγουμένους ἐν τοῖς ἀδελφοῖς. αὐτοὶ γὰρ ἀγρυπνοῦσιν ὑπὲρ... ὑμῶν. διὸ γρηγορεῖτε. ἐν ἀγρυπνίαις. « ‘A > / ὡς λόγον ἀποδώσοντες. >> ‘ / ~ οὔδενος λόγον ποιούμαι. ἀποδοῦναι λόγον. λόγον δώσει τῷ Θεῷ. ‘ ‘ ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι. ὡς τελειῶσαι τὸν δρομὸν μου μετὰ χαρᾶς. + It is very remarkable that these requests are peculiar to S. Paul: he being the only writer of the New Testament, who petitions thus for the prayers of others, or who speaks of offering up for others his own prayers. The rest of the sacred penmen write of prayer in a general way only. The wunexpectedness, antecedently, of such a peculiarity, greatly heightens the force of the evidence, arising from its occurrence in the Epistle to the Hebrews. SECT. V.] THE EPISTLE TO THE HEBREWS. 339 Philipp. ii. 2. πληρώσατέ μου τὴν χαρᾶν. IL. Cor. vii. 19, ἐχάρημεν ἐπὶ τῇ χαρᾷ Τίτου. Heb. xiii. 17. ἵνα μετὰ χαρᾶς... καὶ μὴ στε- vatovres.t II. Cor. ii. 3. ἵνα μὴ .. λύπην ἔχω ἀφ᾽ ὧν ἔδει με χαίρειν. ΑΝ χες ὅτι ἣ ἐμὴ χαρὰ πάντων ὑμῶν ἐστιν. Rom. viii. 235. ἐν ἑαυτοῖς στενάζομεν. 11 ΟοΥν" Ὁ: ἐν τούτω στενάζομεν. ΑΝ ae ay er he στενάζομεν βαρούμενοι. Philipp. ii. 28. ἵνα... χαρῆτε, κἀγὼ ἀλυπότε- ρος ὦ. Heb. xii. 11. οὐ.. χαρᾶς εἶναι, ἀλλὰ λύπης. IT. Cor. 11. 8. va μὴ .. λύπην .. ἀφ᾽ ὧν ἔδει με χαίρειν. Heb. xiii. 17. καὶ μὴ στενάζοντες. II. Cor. 1.3. ἵνα μὴ λύπην ἔχω. Rom. ix. 2. 3.4. λύπη μοι ἐστὶ μεγάλη, καὶ ἀδιάλειπτος ὀδύνη .... ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα. o / > > v, οἵτινες εἰσιν ᾿Ισραηλΐται. + In order to do justice to the parallel here, it is requisite to bring Heb. xii. 11, and several passages of Saint Paul’s undis- puted epistles, successively into connection with Heb. xiii. 17: the parallel, when brought out, being perfect ; but lying seat- tered over these different contexts. I would observe, that the antithetical opposition between joy and grief, yapa and Aur}, is peculiar, in the New Testament, to S. Paul and Hebrews ; while the phrase, ὠλλὰ λύπης, Heb. xii. 11, substituted for στενάζοντες, Heb. xiii. 17, completes the otherwise most striking coincidence of the latter passage with II. Cor. ii. 3: στενάζω, again, is shown to be a Pauline word, by 11, Cor. ν. 2. 4, Rom. viii. 23, and Philipp. ii. 28. ζ ὦ APOSTOLICAL AUTHORITY OF Heb. xiii. 17. Philem. 11. (S. Luke xvii. 2. Rom. ix. 2. Heb. xiii. 24. Rom. xvi. 21. I. Cor. xvi. 19. Philem. 23. Heb. xiii. 24. I. Cor. xvi. 19. siete Me , Ps) δ Ἢ ἀλυσιτελὲς γάρ ὑμὶν τοῦτο. 4 A TOV ποτέ σοι εὔχρηστον. λυσιτελεῖ αὐτῷ.) ἀδιάλειπτος. > 7 1 ἀσπάσασθε πάντας. > 7 « ~ ἀσπάζονται ὑμᾶς. > ig ε ~ ἀσπάζονται ὑμᾶς. nr © / Τιμόθεος ὁ συνεργός μου. x.A. / © ~ ἀσπάζομαι ὑμᾶς. > / c ~ ἀσπάζεται ὑμᾶς. > 4 c ~ ἀσπάζονται ὑμᾶς. > 7 © ~ ἀσπάζονται ὑμᾶς. > / € ~ ἀσπάζονται ὑμᾶς. ᾽’ὔ / ἀσπάσασθε ἀλλήλους. ᾽ / / ἀσπάζονται σε. » 7 © ~ ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς ᾿Ιταλίας. > / « ~ ἀσπάζονται ὑμᾶς [ SECT. Γ΄, ͵ - αἱ ἐκκλησίαι τῆς ᾿Ασίας. Heb. xiii. 94. Rom. xvi. 15. Il. Cor. xiii. 12. e / aomacacds... πάντας τοὺς ἁγίους. 4 7 c / ἀσπάσασθε τοὺς .. πάντας ἁγίους. iff: € ~ μι ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες. Philipp. iv. ἀσπάσασθε πάντα ἅγιον. wee oe 22. ἀσπάζονται ὑμᾶς πάντες οἱ ἅγιοι. Heb. xiil. 30. ὁ δὲ Θεὸς τῆς εἰρήνης. xvi. 20. Rom. xv. 33. ὁ δὲ Θεὸς τῆς εἰρήνης. + See Grotius ap. p. 19, note. The common form of the compounds ἀλυσιτελὲς, ἀλυπότερος, ἀδιάλειπτος, betrays theircommon Pauline origin. Between the antithetical expressions ὠλυπότερος; and ἀδιάλειπτος ὀδύνη, there is a harmony of sentiment, perfectly in keeping with the similar composition of the words. The ἀλυσιτελὲς, Of Hebrews, in like spirit, is connected with grief. SECT. V.]| THE EPISTLE TO THE HEBREWS. 341 I. Cor. xiv. 98. II. Cor. xiii Le Philipp. iv. 9. I. Thess. v. 23. 11. Thess. iii. 16. Heb. xiii. 21. Rom. xvi. 27. Gal. i. 5. Philipp. iv. 20. Il. Tim. iv. 18. Heb. xiii. 25. Rom. xvi. 24. II. Thess. 111. 18. Pauline words. SAPs AY WV. ἀδόκιμος. αἱρέομιαι. + AXAK06. 7 ἄμεμπτος. ὀἀινάμινησις. ὁ Θεὸς .. εἰρήνης. ὁ Θεὸς τῆς. . εἰρήνης. ὁ Θεὸς τῆς εἰρήνης. δὲ ὁ Θεὸς τῆς εἰρήνης. δὲ ὁ Κύριος τῆς εἰρήνης. ~ ~ me / bia ᾿Τησοῦ Χριστοῦ, ᾧ ἡ δόξα -“ - Δ > εἰς TOUS αἰῶνας τῶν αἰώνων. ἀμήν. διὰ ᾿Ιησοῦ Χριστοῦ, ᾧ ἣ δόξα εἰς τοὺς αἰῶνας. ἀμήν. Feels δόξ > \ »~ ~ αἱ lA @ 1 δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾽ / ἀμήν. ε ΄ > κι Cs = 27 ἡ δόξα εἰς TOUS αἰῶνας τῶν αἰώνων. > / ἀμήν. ἂν Υ͂. > \ I~ “- Sf. ᾧ ἣ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. > , ἀμήν. ἡ χάρις μετὰ πάντων ὑμῶν. ἀμήν. « 4 « - ἥ χάρις .. μετὰ πάντων ὑμῶν. ἀμήν. ἡ χάρις .. μετὰ πάντων ὑμῶν. ἀμήν. Heb. xii. 1. Philipp. i. 30. Col. 1.1. 1 Phesezim 2s) 1 Wim. vi. 19. ΠΠ Pires 7. Heb. vi. 8. Rom. i. 28. I. Cor. ix, 27:. ΠΡ τ στ 5. 6. II. Tim. iii. 8. Heb. xt, 25.7 )Philipp: i. 22. II. Thess. ii. 13. Heb. vii. 26. Rom. xvi. 18. Heb. viii. 7. Philipp. ii.15. iii. 6. I. Thess. iii. 18. Heb. x. 3. I. Cor. xi. 24. 25. Za 342 APOSTOLICAL AUTHORITY OF [ SECT.v. 5 9, ἀόρατος. 2 tf ἀπεκδέχομαι. ἀπόλαυσις. , ἀπολείπω. > 4 ἀπολύτρωσις. > / ἀσθένεια. ἀφιλάργυρος. βεθαίος. βεδαιόω. βεδαίωσις. βέξηλος. διάφορος. / ἐχτρέπομαι. ἔλεγχος. ἐνδείκνυμι. ΕΣ / ἐνδυναμόω, Heb. xi. 5.» Rom. i. 20. Col. i. 15.16. 1. Pimik 17. Heb. ix. 28. Rom. vii. 19. 23. 25. I. Cor. i. 7. Philipp. ili. 20. Heb. xi. 25. 1. Tim. winal7: Heb. iv. 6. 9. χ. 96. 1]. Tim: iv. 13. 20. Heb. 1x.° 15, “xi. 35. Rom: i: 24. vii. 23; Tora. 20: Col 1. 14. Heb. iv. 16. ν. 2. vii. 28. xi. 834. Rom. vi. 19. viii. 26. I. Cor. us '3. 11. Cor. x80. πῆ 5. xm. 4. I."Tim. v: 23. Heb. xiii. 5. I. Tim. iii. 8. Heb; ii. 2)': iti.6./T4 vi. 19. ix. 17. Rom iv, 16. 11. Cor. 16. Heb. ii. 3. xiii. 9. Rom. xv. 8. 1. Cor. 1.6. 8. IL Gor er Col. 1.7. Heb. vi. 16. Philipp. i. 7. Heb. xii. 16. I. Tim.i. 9. iv. 6. vi. 20. 11: Tim: τι. 16: Heb. ix. 10. Rom. xii. 6. Heb. xii. 18. I. Tim. i. 6. v. 15. vi. 20. 11. Tim. ἵν: Heb. xi. II. Tim. iii. 16. Heb. vi. 10. 11.. Rom. ii. 15. ix. 17. 29.1 1 ον. vi. 94. 1.7Tim. 1. 16. ΠΕ Pim. iv. 14. Heb. xi. 34. Rom. iv. 20. Phi- lipp. iv. 1 πη: i. 12. IK Tim. τ. desived 7. SECT. V. | THE EPISTLE TO THE HEBREWS. 3438 ἐνίστημι. ἐπίθεσις. ἐπισυναγωγή. εὐαρεστός. ἐφάπαξ. ϑαῤῥέω. ϑίγω. λειτουργέω. λειτουργία. λειτουργός. μεσιτῆς. / μετέχω. / μέτοχος. μιμέομαι. μιμητής. νεκρόω. οἰκτιρμός. > ing / ὀνειδισμος. Heb. ix.9. Rom. viii. 38. 1.Cor. im Ὁ vue 96. II. Thess ie Qe {ΠῚ Damas (1..1. Heb. vi. 2. bins, iv. ΤᾺΣ ἯΙ Pua 1. 6. Heb: x. 25.. {ΠῚ 685. i. 1. Heb. καὶ 16:91. vom. xi. 1: ΧΙ ΘΠ Core vend: Philipp. iv. 18. Col. 11. 20. Heb. vit. 270"). xsi Ὁ Σ- 1{)}: Rom: vi. 10... ἢ Cerixy. G6. Πρ: xi) ὁ. LT Corsi νυ: δ: 8: Wile, Gates, Laces Heb. xi. 28. xii. 20. Col. ii. 21. Hebi x? 1 Rome xv27: Heb? vilis. 65.) ix Ol LL Cor ix. 12. Philipp. ii. 17. 30. Heb. 12°75) 14. πὶ 2. eon xii. 6. xv. 16. Philipp. 11. 25. Heb. vill. 6. Ἰχ bbe, xi 2e I. Tim. 11: ὃς Heb. ii. 14. ov 13. vi. 19: I. Cord. sige EO si, © xe 17. 21. 30. Heb. xii. 8. II. Cor. vi. 14. Heb. xiii. 7. 11. Thess. iii. 7. 9. Heb. vi. 12. 1 Gor. tv. 15.) x1. 1. I. Thess. 1. 6. i. 14. Heb. xi. 12. Rom. v. 19. II.Cor. a Gi Heb. x. 28. Rom. xii. 1. II.Cor. io. ΙΗ sit 1. Col. 11 1. ἘΠῚ Ὸ soot et 26. xii. 13, Rom. xv. 3. I. Tim. iii. 7. Ζ 4, 344 APOSTOLICAL AUTHORITY OF [ SECT. γ. ὀρέγομαι. Heb. xi. τ iim. aii. 1: vi. 10. παιδεία. Heb. Σὶϊ. ὅ. 7. 8:.11: 1]. Tim, il. 16. παιδευτής. Heb. xii. 9. Rom. ii. 20. παιδεύω. Heb. xii. 6. 7. 10. Acts xxii. 8. LCor. xi. ὃ, ΠΟΥ. ai. Ὁ. 1. Tim. 1. 90. 11. Pim n. 25; πικρία. Heb. xii. 15. Rom. iii. 14. πληροφορία. Heb. vi. 11: ΧΡ Π(01. 11: I. Thess. i. ὅ. πόμα. Heb. rx. 10. , 1.'Cor. x. 4. πρόδηλος. Heb. vii. 14. I. Tim. v. 24. 26. προσφορά. Heb. x. 5. 8.10. 14. 18. Acts xix. 9. Rom. xv. 16. cuyxaxovy owas. | Heb. xi. 25. hit Dim: 8. συνείδησις. Acts xxiii. 1. xxiv. 16. Rom. 11. ix.xiil. I.Cor. viii. 10. II. Cor. L av. vy. Τὸ Timid. 1. ἢν. LE Pima: συγκακοπαθέω. τελείοτης. Heb. vi. 1. Col. iii. 14. τοιγαροῦν. Heb. xii. 1. I. Thess. iv. 8. ὑπεναντίος. Heb: x. 27. (01.1:-. 14: φιλοξενία. Heb. xiii. 2. Rom. xii. 18. φράττω. Heb. xi. 33. Rom. iti. 19. SECT. VI.| THE EPISTLE TO THE HEBREWS. 94 SECTION VI. EXAMINATION OF SOME LEADING PARALLEL PASSAGES, FROM THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL. From the consideration of the preceding examples of identity of manner, between Saint Paul’s undis- puted epistles, and the Epistle to the Hebrews, in the use of the same peculiar words, we will now proceed, with the same object as in the second section, to examine some of the more prominent parallel passages : taking these in the order of the text of Hebrews. To show that we have no need of any studied selection, my first example shall be taken from the first chapter, and first and following verses: in which I hope to point out, without effort or diffi- culty, plain traces of Saint Paul’s manner of teach- ing generally, and especially his manner of teach- ing, in addressing himself to Jews, by a simple comparison of Heb. 1. 1... ὅ, with three passages, from Acts and Saint Paul’s undoubted writings. Heb. i. 1. Acts xiii. 32. ~ cy / Nee “Ὁ © ~ > / πολυμερῶς καὶ πολυτρόπως καὶ ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα πάλαι ὁ Θεὸς τὴν λαλήσας τοῖς πατράσιν ἐν τοῖς πρὸς τοὺς πατέρας ἐπαγγελίαν προφήταις; γενομένην, ἐπ᾽ ἐσχάτων τῶν ἡμερῶν τούτων. ὅτι ταύτην ὁ Θεὸς ἐκπεπλήρωκε ἐλάλησεν Huby ἐν υἱῷ. τοῖς τέκνοις αὐτῶν ἡμῖν, ἀνα- στήσας ᾿Ιησοῦν. t Rom. iii. 2. κατὰ πάντα τρόπον. Philipp. i. 18. παντὶ τρόπῳ. II. Thess. ili. 16. ἐν παντὶ τρόπῳ: These phrases, used by Saint Paul alone, bring home to him the πολυτρόπως of Hebrews 1. 11. 840 APOSTOLICAL AUTHORITY OF [SECT. VI. These passages are equally addressed to Jews ; and the Gospel commission, we see, in both, is opened, nearly in the same words, and precisely in the same order and connection: the promise to ‘the fathers,’ and its fulfilment, in ‘ their children,’ by the coming of the Messiah, is the common doc- trine advanced; and advanced, in the place of Acts, in a speech of Saint Paul’s. If it be said that the agreement is such, as might naturally arise, between two different teachers, instructing, on the same points, the same people, (although I by no means admit such likelihood,) this reasoning will not apply to a fresh coincidence, between these very contexts, in the choice, from the whole Old Testament, of the same quotation, to enforce the respective teaching. ‘This we find, immediately after, to be so: the quotation, Acts xili. 88, and Heb.1. 5, being alike from Psalm ii. 7, vids μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε. Turning to Ephesians, ui. 4, 5, we meet fresh marks of the hand which appears in Heb. 1. 1: while, Ephes. i. 18...21, (as the reader will per- ceive, on reference to the Harmony, Section xu.) we have the train of thought, in nearly the words, of Heb. i. 2, 5: these parallelisms bemg bound together by a fresh example of common quotation, the prophetic opening of the hundred and tenth Psalm; a passage quoted elsewhere, only by Saint Paul, and in the Epistle to the Hebrews: viz. I. Cor. xv. 25. and Heb. i. 13. To complete the proof of Saint Paul’s hand, in the first chapter of Hebrews to verse 5 inclusive, SECT. VI. | THE EPISTLE TO THE HEBREWS. 847 we have only to refer to II. Cor. vi. 18, for a third quotation in common, from II. Samuel, vi. 14. The result is, that every quotation, every thought, and nearly every word, of Heb. i. 1... 5, are the thoughts, the words, and the quotations of Saint Paul. The identity of manner observable, Heb. ii. 2, and Gal. iii. 19, in speaking of the law of Moses, as instituted because of transgression, and administered by angels, is completed by the occurrence, in these contexts, of the same peculiar words. And this parallelism is followed up, in the same chapter of Hebrews, by that with I. Cor. xv. 24... 283; one of the most perfect examples of coincidence, and of Saint Paul’s peculiar manner, extant in the New Testament. ‘This coincidence has been already treated of in full, under the word xarepyéo An intermediate parallelism of phrase should not pass unnoticed, between Heb. 11. 4, and two passages of the undisputed epistles. I allude to the expres- SION, σημείδις Te, καὶ τέρασι, καὶ ποικίλαις δυνάμεσι; INtrO- duced by Saint Paul, II. Cor. xii. 12, Rom. xv. 19, as ‘the signs of an Apostle’ ; and, as they stand in this place of Hebrews, bearing appropriate marks of a covert allusion to his own apostleship. The agreement between Heb. ii. 4, and Acts xiv. 3, describing the effects of Saint Paul’s ministry, is peculiarly close and striking. Passing over the mass of evidence connected with the occurrence of xarapyéw, Heb. ii. 14, we may pause, with advantage, in the adjoining con- text, upon such Pauline phrases as these :—Heb. 11. 15, φόδῳ ϑανάτου ... ἔνοχοι ἦσαν δουλείας ",---- 50 Rom. Vill. 15, πνεῦμα δουλείας" πάλιν εἰς φόθδον,---- ἢ Gal. v. 1, 948 APOSTOLICAL AUTHORITY ΟΡ [SECT. VI. μὴ πάλιν ζυγῷ Soursias* ἐνέχεσθε. Heb. 111. 6. οὗ οἶκός ἐσμεν ἡμεῖς,---50 I. Cor. ili. 9, Θεοῦ οἰκοδομή ἐστε,---- and 111. 17, ὁ γὰρ ναὸς τοῦ Θεοῦ ... ἐστε ὑμεῖς. The parallel between Heb. ii. 1. 2, and I. Tim. vi. 12. 13, claims a fuller notice. The topics, in both passages, are equally identical and peculiar : namely, the pursuit of the heavenly calling, by wit- nessing a good confession, founded on the example of the witness and confession of Christ Jesus. We have already seen, under the common Pauline term, ὁμολογία ἢ, that this confession, indicated only in Hebrews, is proved, by the parallel place of first Timothy, to be that borne before Pontius Pilate. This cryptic coincidence of thought, couched in the same peculiar words, and this in a sentiment found, in a similar form, nowhere else in the New Testament, bespeaks, far beyond more full and finished agreements, the same mind and pen. The parallelism of the following verses, Heb. πιο Ὁ, with-l.Cor-an: 26:17, rand οι ὅν. 1. 2, on the other hand, is obvious and direct throughout ; and need be mentioned here, only to keep the reader in mind of the continuity of the correspondence between Hebrews and Saint Paul. Heb.:ai1."7 "sce ΠΣ ΠΕ ὙΠ: τ or: x: eee present a correspondence of a different kind: a parallelism, not so much in words, as in the selec- tion of the same part of the Old Testament history, —the journey of the Israelites through the Red Sea, and the wildernesst, — to illustrate Gospel truths : + These contexts are parallel with each other in the follow- ing respects. 1. Both passages relate, alike, to the exode of the Israelites from Egypt, and their temptations of Jehovah in the SECT. VI. | THE EPISTLE TO THE HEBREWS. 349 a feature of resemblance, of which we find an ana- logous instance, Heb. xi, and I. Cor. xii1;_ chapters which celebrate, with like copiousness, in perfect unity of spirit, the kindred graces of Farru and Cuaniry. The general correspondence between Heb. iv. y..8,and: le Lhiess. τ. 13; Remax 175.185 1isce- mented by one very peculiar expression, —é λόγος τῆς ἀκοῆς ---- λόγον ἀκοῆς. In the passage of Romans, the phrase is opened out, ἄρα 4 πίστις ἐξ ἀκοῆς, 4 δὲ ἀκοὴ διὰ ῥήματος Θεοῦ: a paraphrase, as it were, of the expres- sion common to Hebrews and I. Thessalonians. Heb. iv. 3, &c., we find the author at once, warning his readers, in the words of the ninety-fifth Psalm, of the denounced and impending wrath of God; and encouraging them with the hope of that rest, promised and reserved unto the people of God: the former of these topics, only in Saint Paul’s own words, we may read in Ephesians, v. 6 ; and the latter, in Romans 11. 17, 15 silently inferred, in the allusion to the false resting-place chosen by the Jews, in their already abrogated law, and openly expressed, 11. Thess. i. 7, ἄνεσιν pel ἡμῶν. x. a. wilderness. 2. The verbal agreements between the quotation of Psalm xev. in Hebrews, and the apostle’s own composition in first Corinthians, are precisely such as might be looked for in the case before us,.. that of the original composition being from the same hand, which had employed the quotation. 3. In both contexts, the Divine person in question, is Curist: Heb. ili. 6. 7, the quotation from the Psalms is applied to Christ ; and I. Cor. x. 9, Christ is the person tempted. Heb. iii. 6, the Hebrew Christians are styled the house of Christ ; 1. Cor. x. 4, Christ is termed the rock of the Israelites ; the similarity of the vein of thought thus indicating, throughout, sameness of mind and pen. - ‘ 350 APOSTOLICAL AUTHORITY OF [SECT. VI. The writer who employs quotation on one occa- sion, will be likely, on others, to give the same instruction, in his own language. ‘This is the kind of agreement deserving of attention here. Heb. iv. 12, as a warning to those in danger of falling, occurs the description of the word of God, under the image of a two-edged sword, piercing and sundering the thoughts and hearts of the dis- obedient : Ephes. vi. 17, we meet the same word of God, described under the same image of a sword, and Rom. xi. 22, a parallel representation, under the same imagery, of the judgments of God upon those who fall. The verbal coincidences, between these passages, are too significant of the identity of hand, to be trusted to a reference :—é λόγος τοῦ Θεοῦ — 6 ἐστι ῥῆμα τοῦ Θεοῦ, ---- μάχαιραν δίστομον ---- τὴν μάἄχαιραν τοῦ Πνεύματος, ---- τομώτερος ---- ἀποτομίαν. On comparison, further, of I. Cor. ἢ. 10. 11, iv.4.5,and II. Cor. x. 4. 5, with Heb. iv. 12. 13, it will be seen that the parallel is carried out, both in sentiment and expression, between these contexts, tothe close. Between Heb. iv. 16, and II. Cor. vi. 1. 2, there occurs an agreement of the most valuable kind ; beig an example of a quotation, formally made, in the latter epistle, and clearly alluded to, in the for- mer. Asan encouragement not to receive the grace of God in vain, the Apostle, II. Cor. vi. 2, cites Tsaiah xlix.8. καιρῷ δεκτῷ ἐπήκουσά σου; καὶ ἐν ἡμέρᾳ σωτηρίας ἐδοήθησά oo*—and, as a parallel encouragement to draw near to the throne of grace, Heb.iv.16, there is a direct allusion to this very text, ia... χάριν εὕρω- μὲν εἰς εὔκαιρον βοήθειαν. ‘The allusion would naturally arise, in the mind which had used the quotation. SECT. VI.]| THE EPISTLE TO THE HEBREWS. 301 The parallelism between the fifth chapter of Hebrews, and the contexts with which it is com- pared in the Harmony, is too plain and simple, to leave room for explanatory remarks. ‘The point best deserving of notice, in that chapter, is the ap- parent reference to Heb. v. 11, by Saint Peter, in the passage of his second epistle, in which he speaks of the necessary obscurity of some things in Saint Paul’s epistles: the two words δυσνόητα, and δυσερ- μήνευτος, are, at once, so peculiar, and so cognate, ... the former affirming, simply, the difficulties; the latter accounting for them, by the mtrinsic diff- culty of the subjects,...that they seem essentially to belong to each other: in other words, the δυσ- γόητα Of Saint Peter would seem to have been bor- rowed from the δυσερμήνευτος of the writer to the Hebrews ; and, consequently, this writer can have been no other than Saint Paul. The στερεὰ τροφὴ, of Heb. v. 12. 14, compared with the ἀστήρικτοι of II. Pet. iii. 16, much strengthens my inference. It is equally needless to pause upon the obvious coincidences of sentiment and expression, between the earlier part of the sixth chapter of Hebrews, and the passages of Saint Paul’s undisputed epistles, with which Hebrews vi. 1. ... 8, is collated in the Harmony. Passing over these verses, I shall pro- ceed, therefore, to the examination of Heb. vi. 9g... 12, and of the parallelism which this passage contains, with two passages from first and second Thessalonians. The importance of this parallelism will demand and justify a more extended scrutiny. [ SECT. VI. APOSTOLICAL AUTHORITY OF 352 Ἢ "3, 3Χ ραν ywoH Sl drug “6030 20L 5131. ΟΌΕ) SLL sora maligmz0L0y QL 513 "yy ὌΥΪ Δ,13043 .30.035Χ9.Ὸ 510 ALDINE 510.» YOH awna διου λον 510.» 1.001 A> “5073. 011 YON agra suaoroua su drug < *203@ Q0L 5101 0UYHNI 510.» A> 109.00X ADH ana a> saoLan son 310% - © - >? a sSAOYUNYD 513 aona AMLADL ΠΟ.» 003 5043 lund ls 13;pa03yu 0 ‘aona si10ju ἐκ 1340300030 ~ 2 ͵ ? . 7149 *A1L.03 A91zR SMADH “ΟΦΥΞΟῸ ‘Aon 1d3u 3L0LApL 3@ HL asnoyj3ho a134.01d0Xaa ‘aojhn 50.ΨὈΥ 311 SpdoX v13n Uyvou Ἰ3λΥ Ὁ 43 noXhoy age ἸΟΛ3Υ 330 ‘aoiday a0L ἸῸΝ stlighashs aon ,yoLlrin $13n1Q ἸῸΝ ‘sora 10 ana ap asnlliguiasda 1010 3L0Q10 5ΩΘῸΝ “liyyou ,didopoduyu a3 you “anipang a> ἸῸΝ ὈΧΥΌῸ “πόλου mLOY az sora 513 uglasha ao aon aory2dhnn3 Qt 149 ong auLoyne alt 203@ Qua ‘oaanluundle ropy3gn “53..0013 ‘awn sedtvu ΤῊ 202@ 201 139.00dun2 aoroidx nook, awn aojday aor sogiuys Sut suaorloua slit 7 « Shuphp Skt A0LWOH AOL ἸῸΝ _ ‘smaroju slut nodd2 aor anna S3Laonzdonlian! sm1u13\y0190 ‘aor. AMXaz00du AML 1μ3 1003100104 Aone avizan Samra amsapu 103. 3L0LADL 3@ ML aslaoLo1dnXa3 - - - © ssoryah tous Spt amLanonioaoduyy snynagodunn yo 5073.» 01, ὍΤΟ AML 2Q yori ‘sgoliard rodgma kil naz .«5πογϑ3.ν 1dX2Q Ssogiuye Sut yanidopoduyu alt sede ‘ AU QNOLWO .109.0AANI3QA9 Al.LaD at Aamna A0.L00H3 90. Aar/aoringius *S3LAQOAONDIQ JOH ‘s10jA0 S104 S3Lanol.aon01Q ‘a0Lnn ὨΥΪΟΛΟ QL 513 39.00713Q349 Sl ‘suuphn slit A0LWOH AOL 10H ‘amna aodd2 πο.» - 3 “vy 1DN29DVILI 5030) 9 Son1gH dod. ao *A3N1QOYDY MLAO 10H 13 ‘snjdl.tm.o ὈΛΞΥΪΦΧ3 You ὍΛΟ.ν..130 Ὦ.ν ‘ ‘ του αν Ὁ ‘acre 7d3u 90 p371012u3u SECT. VI.] THE EPISTLE TO THE HEBREWS. 3953 ‘ Whoever,’ observes the author of the Hore Pauline, ‘writes two letters, or two discourses, nearly upon the same subject, and at no great distance of time, will find himself repeating some sentences, in the very order of the words, in which he has already used them; but he will more fre- quently find himself employing some _ principal terms, with the order inadvertently changed ; or with the order disturbed, by the intermixture of other words and phrases, expressive of ideas rising up at the time ; or, in many instances, repeating, not single words, nor yet whole sentences, but parts and fragments of sentences.’ Now, the two epistles to the Thessalonians were written, exactly under the circumstances described in the foregoing extract; and their parallel pas- sages, accordingly, may be expected to present all the varieties of agreement and discrepancy, there so well pointed out. ‘The reader has only to ex- amine the above parallel passages from first and second Thessalonians, in order to see that they fully exemplify the soundness of Paley’s reasoning. But my object is not to enter into their agree- ments and differences, but to found on them an a fortiori argument, for the claim of Saint Paul to the authorship of the epistle to the Hebrews. For, though this epistle was neither written on the same subject, nor nearly at the same time, with those to the 'Thessalonians,—in the instance now before us, it yet presents the singular result of a closer and fuller agreement with both passages from I. and AA 354: APOSTOLICAL AUTHORITY OF [SECT. VI. II. Thessalonians, than these passages present, when compared between themselves. In all three contexts, we have the same subject, and this the favourite subject of Saint Paul, ‘faith, hope, and charity,’ treated in the same order. But the passage of Hebrews comes nearer to that in first Thessalonians, by possessing, in common with it, two of Saint Paul’s most peculiar words, πληρο- gopla*, and piuyrys*,— and to that from second Thes- salonians, by possessing, in common with it, a third Pauline peculiarity, the words ἐνδείκνυμι and ἔνδενγμα. ἢ Again, there is a much closer verbal parallelism, throughout, between the passage of Hebrews, and that from first Thessalonians, than between the two passages of I. and II. Thessalonians, compared © between themselves. Τοῦ ἔργου ὑμῶν (τῆς πίστεως UN- derstood), is identical with ὑμῶν τοῦ ἔργου τῆς πίστεως, --καὶ τοῦ κόπου τῆς ἀγάπης: with καὶ τοῦ κήπου τῆς ἀγάπης.----- and τὴν πληροφορίαν τῆς ἐλπίδος, with τῆς ὑπομονῆς τῆς ἐλπίδος (ἐν πληροφορίᾳ πολλῇ understood). In the parallel place of second Thessalonians, we find only πίστις ὑμῶν, ἀγάπη . - . ὑμῶν, ANd ὑπομονῆς ὑμῶν,----ἰἢθ ἔργον, κόπος, and ἐλπὶς, Of Hebrews and first Thessalonians, being here all dropped, though all clearly understood. The expression ὑπὲρ τῆς ὑπομονῆς ὑμῶν (11. Thess. i. 4.) coincides in manner, at the same time, with the τοῦ ἔργου ὑμῶν (Heb. Vike 10;)), τῆς ἐλπίδος being under- stood in the former, and τῆς πίστεως in the latter. Although generally less closely parallel with both, than the passages of Hebrews and first Thessalonians with each other, in one point, how- SECT. VI. | THE EPISTLE TO THE HEBREWS. 355 ever, there is a most significant agreement be- tween the place of second Thessalonians and that of Hebrews, without a parallel in the third of the epistles in question. It lies in the common defini- tion of the sense of ἀγάπη in these contexts ; namely, love manifested in acts of benevolence towards the Saints: this is expressed, II. Thess. i. 3, by καὶ πλεονάζει ἣ ἀγάπη ἑνὸς ἑκάστου πάντων ὑμῶν εἰς ἀλλήλους, and Heb. vi. 10, by τῆς ἀγάπης ἧς ἐνεδείξασθεϊ. . . διακονήσαντες τοῖς ἁγίοις, καὶ διακονοῦντες. In the place of first Thes- salonians, on the other hand, the sense is implied only, in the phrase τοῦ κόπου τῆς ἀγάπης: which it has in common with Hebrews. It has been assumed, above, that τῆς πίστεως 15 understood, Heb. vi. 10, after τοῦ ἔργου ὑμῶν, and ἐν πληροφορίᾳ πολλῇ; after τῆς ὑπομονῆς τῆς ἐλπίδος, I. Thess. 1. 8. The former assumption is authorized, by the order and connection in which πίστεως occurs, Heb. vi. 12; namely, as representing the initiatory step, while μακροθυμίας (comprehending the κόπου τῆς ἀγάπης, aNd πληροφυρίαν τῆς ἐλπίδος) stands for the entire progress in righteousness of those worthies, whom the Hebrew Christians are here invited to imitate. The other assumption may be proved, both from the construction of I. Thess. i. 3... 6, and from parallel passages of Saint Paul’s other epistles. The construction, in this last context, is of that interlooped kind, so familiar, at once, and so pe- culiar, to Saint Paul. I. Thess. 1. 3, we have three expressions, τοῦ ἔργου τῆς πίστεως, καὶ τοῦ κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος, answered, i. 5, by three further expressions, καὶ ἐν δυνάμει, καὶ ἐν Πνεύματι ἁγίῳ, Dae ὦ 356 APOSTOLICAL AUTHORITY OF [SECT. VI. καὶ ἐν πληροφορίᾳ πολλῇ. ‘Che connection, seriatim, be- tween the two sets of expressions, as belonging to one another, can be proved, from their standing in actual connection, in other parts of Saint Paul’s writings; the first pair, in the parallel place of second Thessalonians, the second in Romans, and the third (to complete the proof of Saint Paul’s hand) in the parallel place of Hebrews. II. Thess. i. 11, we meet the reunited members of the first phrase, ἔργον πίστεως ἐν δυνάμει, --- οἵη. v. ὅ, those of the second, 4 ἀγάπη τοῦ Θεοῦ... διὰ Πνεύματος ἁγίου, ---- and Heb. vi. 11, those of the third, πρὸς τὴν πληροφο- ρίαν τῆς ἐλπίδος ἄχρι τέλους. ‘This clause from Hebrews thus happily unites with that from second Thes- salonians, to unlock and explain the involved structure of the third parallel passage, I. Thess. i. oi oo. Thus, in the three passages now examined, we have specimens of every kind of correspondence and variation, as to words, phrases, sentences, sentiments, and order, noticed by Paley as likely to arise, between pieces written by the same au- thor, nearly on the same subject. and nearly at the same time; with this remarkable addition, that the passage from Hebrews, a piece confessedly not written under either of these circumstances, is much more closely parallel to those from the two epistles which were so written, than those passages to each other. If ever there was an a fortiori argument, here, assuredly, is one, for Saint Paul’s being the author of Hebrews. If some of the foregoing observations be minute, SECT..VI.] THE EPISTLE TO THE HEBREWS. S07 they are, therefore, only the more conclusive. For it should be recollected, (by every reader, at least, of the Hore Pauline, ) that, in passages exhibiting marked correspondences and parallelism of outline, the minuter and less obvious characters and shades of agreement are of peculiar force to fix a writer’s identity: the general correspondence in outline might be the result of imitation; but hidden and undesigned coincidences of phraseology, like those here brought to light, could not. In the passages before us, both kinds of evidence exist in equal fulness ; they reciprocate good offices; and form, together, a compound proof of identity of hand, not, perhaps, surpassed, by any of the proofs, of a similar nature, in the Hore Pauline itself. But the proof of Saint Paul’s penmanship, in this passage of Hebrews, does not rest here. I have pointed out an agreement between Heb. vi. 10, and 11. Thess. 1. 8, in the sense in which the term ἀγάπη is used in both contexts; namely, to denote love towards the Saints. Now, in a third passage from Saint Paul’s undisputed epistles, also parallel with this of Hebrews, shall be shown the same sentiment, expressed in the very words of Heb. ase 10: πεπείσμεθα δὲ περὶ ὑμῶν, ἀγα- εὐχαριστοῦμεν τῷ Θεῷ καὶ πητοί. πατρὶ τοῦ K. ἡμῶν Ἶ. Χ. τὰ κρείττονα καὶ ἐχόμενα σω- πάντοτε περὶ ὑμῶν προσευχό- Typlas, μένοι, εἰ καὶ οὕτω λαλοῦμεν. οὐ γὰρ ἄδικος ὁ Θεὸς ἐπιλα- ἀκούσαντες θέσθαι ἊΣ Ae 858 APOSTOLICAL AUTHORITY ΟΕ [8Ε01| VI. τοῦ ἔργου ὑμῶν, τὴν πίστιν ὑμῶνἐν Χριστῷ ᾿Ιησοῦ, καὶ τοῦ κόπου τῆς ἀγάπης. καὶ τὴν ἀγάπην. ἧς ἐνεδείξασθε εἰς τὸ ὀνομα τὴν αὐτοῦ, διακονήσαντες τοῖς ἁγίοις εἰς πάντας τοὺς ἁγίους. καὶ διακονοῦντες. ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν, πρὸς τὴν πληροφορίαν" τῆς διὰ τὴν ἐλπίδα τὴν ἀποκειμένην᾽" ἐλπίδος ὑμῖν ἄχρι τέλους. ἐν τοῖς οὐρανοῖς. In this passage from Colossians, as in the parallel passage from second Thessalonians, we have the same Christian graces, πίστις, ἀγάπη, ἐλπὶς, in the same order, and without the prefatory words which occur in Hebrews and first Thessalonians: but with this addition, that ἀγάπη is here referred to the ministering unto the Saints, in the very words of Hebrews, τὴν ἀγάπην, τὴν εἰς πάντας τοὺς ἁγιούς. In the passage of first Thessalonians, the con- nection between ἀγάπη and ἐλπὶς is uninterrupted ; TOU κόπου τῆς ἀγάπης, καὶ τῆς ὑπομονῆς τῆς ἐλπίδος in those from Hebrews and Colossians, on the other hand, a new and common sentiment is introduced be- tween these terms, explanatory, as we have seen, of the force of ἀγάπη, in both contexts, namely, in reference to its exercise toward the Saints. In Colossians, the explanatory clause is brief, τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγιούς. In Hebrews, on the con- trary, the explanatory sentence is prolonged and hortatory, τοῦ κόπου τῆς ἀγάπης, ἧς ἐνεδείξασθεϊ εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες. ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι Ἐ σπουδήν. ‘The varia- SECT. VI.] THE EPISTLE TO THE HEBREWS. 909 tion is quite after the manner of Saint Paul, and most significantly appropriate. For he who had so often drawn supplies from other churches, for the necessities of the churches in Judea, might, with peculiar justice and force, exhort the Hebrews to return, in kind, the benevolence which their churches had so largely experienced. And is not the language of the above exhortation happily con- formable to the Apostle’s declaration, II. Cor. Vill. 132 οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν δὲ ϑλίψις" ἀλλ᾽ ἐξ ἰσότητος, ἐν τῷ νῦν καιρῷ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα" ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα; ὅπως γένηται ἰσότης- The three passages, from first and second Thes- salonians, and Colossians, open, it is observable, with a sentiment, which does not occur in the parallel passage of Hebrews :— the Apostle’s men- tion of his giving thanks for them in his prayers. Admitting the Epistle to the Hebrews to be Saint Paul’s, this variation is just what might be antici- pated. For, while the churches of Thessalonica and Colosse, founded by his labours, are most fitly encouraged and consoled, by being thus apprized of their interest in their apostle’s prayers; to the Hebrews, such a notification, from the apostle of the gentiles, would have been less becoming ; and, jealous as they were of their rank and privileges, might have been even injurious. Accordingly, while they are soothed by a strong expression of confidence in their state and safety, the grounds of encouragement and consolation, for them, are derived more immediately from God, — οὐ γὰρ ἄδικος AA 4 i 360 APOSTOLICAL AUTHORITY OF [ SECT. VI. ὁ Θεὸς ἐπιλαθέσθαι. x. A. Though a slight, this is no unexpressive mark of the pen of Saint Paul. In the clause explanatory of τοῦ κόπου τῆς ἀγάπης; Heb. vi. 10.11, there is a double occurrence of the verb ἐνδείκνυμι ἢ, a word peculiar to Saint Paul and Hebrews, but not occurring in the parallel contexts already examined. Now it is most re- markable, that this verb occurs II. Cor. viii. 24, ix. 1, in precisely the same connection with ἀγάπη, and ἀγάπη, in like manner, referring to the Saints. τοῦ κόπου τῆς ἀγάπης τὴν οὖν ἔνδειξιν “τῆς ἀγάπης ὑμῶν; καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, ἧς ἐνεδείξασθεξ εἰς τὸ ὄνομα εἰς αὐτοὺς ἐνδείξασθε, ἢ αὐτοῦ, Ν > / Led J καὶ εἰς MpoTwmoY τῶν EXXAY- σιῶν. ὃ , ~ ey 4 oe. Ν ~ ὃ ͵ -“ ιακονήσαντες τοῖς ἁγίοις περὶ μὲν Yup τῆς διακονίας τῆς εἰς τοὺς ἁγίους \ 9 ~ / / > \ ΄ καὶ διακονοῦντες. περισσὸν μοὶ ἐστι τὸ γράφειν ὑμῖν. 5 θ ~ δὲ σ © ~ Ν ~ c y ~ EMWUILOUMEY OF EXATTOY ὑμῶν διὰ τῆς ετερων σπου δῆς \ PALS > ὃ / 4 & Ν Ν ~ « / 2 / τὴν αὑτὴν ἐνδείκνυσθαι καὶ τὸ τῆς ὑμετερας ἀγάπης. / eee σπουδῇ ν. ¢.As\ UL Θο τιν": 8. Every intermediate part of Heb. vi. 10—12, having been thus traced in Saint Paul’s undisputed writings, it remains only to present the parallelism between the twelfth verse, and the corresponding passages of first Thessalonians, as the close and climax of the whole. \& 9X ~ ε “- μιμηταὶ δὲ τῶν μιμηταὶ ἡμῶν ἐγε- μιμηταὶ Ἐ ἐγενήθητε, γήθητε, ἀδελφοὶ, ὃ ΩΝ ΝΥ ~ ~ - > - ~ ιὰ καὶ τοῦ Κυριοῦ, τῶν ἐκκλησιῶν τοῦ Θεοῦ SECT. VI. | THE EPISTLE TO THE HEBREWS. 3861 πίστεως δεξάμενοι τὸν λόγον τῶν οὐσῶν ἐν τῇ Tou= δαίᾳ ἐν Χριστῷ ᾿Ιησοῦ, καὶ μακροθυμίας ἐν ϑλίψει πολλῇ ὅτι ταυτὰ ἐπάθετε καὶ ὑμεῖς κληρονομούντων τὰς μετὰ χαρᾶς ΠΙνεύ- ὑπὸ τῶν ἰδίων cop ἐπαγγελίας. ματος ἁγίου. φυλετῶν, καθὼς καὶ αὐτοὶ ὑπὸ τῶν ᾿Ιουδαιῶν. The agreements and the variations, in these pas- sages, are equally indicative of Saint Paul’s discri- minative judgment: the Thessalonians are invited, successively, to become imitators of their Apostle, and of the Churches of Judzea: the Hebrews, on the other hand, are enjoined only to become imitators of their own worthies, afterwards enumerated in the eleventh chapter. This exhortation, I would observe in conclusion, is exactly what was to be expected from him, who had previously cited the Churches of Judea, as models for the gentile con- verts ; and whom it would doubly become, conse- quently, to admonish, as they are here admonished, the members of those churches, ‘ to live worthy of the vocation wherewith they were called.’ My object being only to illustrate the Harmony in Section xu., and to familiarize the reader with the mode of examining it, it will be unnecessary to follow out, in detail, the parallelisms, which go on, nearly without interruption, to the close of the Kpistle to the Hebrews. I shall pause, therefore, upon a leading passage or two only, merely indica- ting the more significant intermediate agreements. Tor example, Heb. vi. 13. 14, the context of the 362 APOSTOLICAL AUTHORITY ΟΕ [ SECT. VI. passage just examined, we meet one part of a quotation from Gen. xxii. 17, the other part, Gen. xxii. 18, being found in the Epistle to the Galatians. Heb. vi. 18—20, and Philipp. i. 12—14, there is the same imagery, borrowed from the races in the Grecian games. Heb. vii. 2, the titles of Melchisedec, βασιλεὺς δικαιοσύνης, and βασιλεὺς εἰρήνης, remarkably coincide with Saint Paul’s de- scription of the kingdom of God, Rom. xiv. 17,— ἐστιν ἣ βασιλεία τοῦ Ozod .... δικαιοσύνη, καὶ εἰρήνη, —and his likeness, vil. 3, to the Son of God, with our likeness to Christ, Rom.-vi. 5. The materials of Heb. vii. 11. 12, and those of Rom. ix. 4. xv- 12. 16, borrowed equally from the Levitical priesthood and services, have that kind of agreement to be expected from the same author, dipping at the same source. The expressions, here, in common, νενομοθέτητο᾽ — ἣ νομοθεσία ἢ, ἀνίστασθαι ---- ὁ ἀνιστάμενος, ἱερωσύνης ---- ἱερουρ- γοῦντα, go far to individualize the style in these con- texts. Heb. νι. 19, the Mosaic Jaw is charac- terized as ἀσθενὲς καὶ ἀνωφελές Ἐ, and Gal. iv. 9, Tit. 11. 9, it is characterized in nearly the same words, — ἀσθενὴ καὶ πτωχὰ oronein™, — paras νομικὰς . sees ἀνωφελεῖς καὶ μάταιο. Heb. vil. 21, the quotation from Psalm cx. 4, ὥμοσε Κύριος, καὶ οὐ μεταμεληθήσε- ται, 15 paralleled Rom. xi. 29, just as it was likely to be by a writer who had elsewhere used it,— ἀμεταμέλητα γὰρ τὰ χαρίσματα, καὶ ἡ κλῆσις" τοῦ Θεοῦ. Heb. vii. 23. 24, and Philipp. i. 24. 25, the Paul- ine play on the same words, παραμένειν — μένειν, and ἐπιμένειν----μενῶ----συμπαραμενῶ, has been noticed under the head of Paronomasia. Heb. vii. 25, our great SECT. VI.| THE EPISTLE TQ THE HEBREWS. 8608 High Priest is described, as πάντοτε ζῶν εἰς τὸ ἐντυγ- xavew™ ὑπὲρ αὐτῶν, and Rom. vill. 34, we find the same description of Christ, in his priestly office, ὃς καὶ ἔστιν ἐν δεξιᾷ τοῦ Θεοῦ, ὃς καὶ ἐντυγχάνει" ὑπὲρ ἡμῶν. Heb. viii. 2, Christ is styled τῶν ἁγίων λειτουργὸς", Rom. xv. 16, Saint Paul styles himself λειτουργὸν ἢ Ἰησοῦ Χριστοῦ. Heb. viii. 3, and Ephes. v. 2, we have the office of the Jewish High Priest under the Law, εἰς τὸ προσφέρειν δῶρα τε καὶ ϑυσίας, paralleled by the corresponding office of the great High Priest, Who παρέδωκεν ἑαυτὸν ... προσφορὰν" καὶ ϑυσίαν τῷ Θεῷ. Heb. xi. 10, and II. Cor. ii. 2. 3, present the kind of agreement elsewhere exemplified, arising from the use in one place, and the reference in another, to the same Old Testament quotation. The fact of the reference II. Cor. ii. 2, is here fur- ther made out, by the actual citation, II. Cor. v1.16, of part of the very passage, Jer. xxxi. 31—34, directly quoted in Hebrews. Throughout the ninth and tenth chapters of Hebrews, the parallelism might be investigated with equal closeness. But, not needlessly to enlarge this sketch, I shall touch only a few of the more striking points and expressions. The parallelism of Heb. ix. 15, and Gal. ii. 18—20, strong in itself, is bound together by the Pauline term μεσίτης. as will be seen on reference to that word (Section 1.) Heb. ix. 16. Ὁ ΘΟ ΠΟΙ: Cor. xi. 25. 26, the sacrifices under the Law, and the sacrament of the Eucharist, are so similarly treated, as to bring out the analogy between them: this is not elsewhere done, and who so likely as Saint Paul himself thus to illustrate his own sense? Heb. 864 APOSTOLICAL AUTHORITY OF [SECT. VI. ix. 24, compared with II. Cor. v. 1, we have the χειροποίητα ἅγια Of the Law, contrasted with the οἰκίαν ἀχειροποίητον of the Gospel. Heb. x. 1, and Col. ii. 17, we meet the same remarkable phrase, σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, ----ὅ ἐστι σκιὰ τῶν μελλόντων: and the shadow, in both examples, opposed to the substance, αὐτὴν τὴν εἰκόνα, ---- τὸ δὲ σῶμα Tt τοῦ Χριστοῦ. Heb. x. 4, and Rom. vii. 7, the expressions ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων, and τὸ γὰρ ἀδύνατον τοῦ νόμου, are such as fall naturally from the same pen, and they are peculiar to these contexts. Heb. x. 12, and Ephes. 1. 20, Col. ii. 1, we have the same peculiar sentiment, nearly in the same words, the eternal session of Christ at the right hand of God; fol- lowed, Heb. x. 13, by a Pauline quotation (I. Cor. xv. 25.) Heb. x. 25, presents a strong, because an interrupted parallel, with II. Thess. ii. 1, 2. But, in Heb. x. 26... 30, every kind of internal evidence unites to bespeak the pen of Saint Paul: the sentiments are Pauline through- out; the phrase τὴν ἐπίγνωσιν τῆς ἀληθείας 15 peculiar to this epistle, and to the epistles to Timothy and Titus ; the judgment of the Mosaic law would naturally present itself to the thoughts of the witness of Saint Stephen’s martyrdom ; and all the other proofs are bound together by the wording of a quotation, found nowhere, in the Old or New Testaments, but Heb. x. 30, and Rom. xu. 19: which quotation is followed, Heb. x. 37, by another Pauline quotation, namely, that from Habakkuk, found also in Gal. ii. 11. + Heb. x. 5. conf. SECT. VI. |] THE EPISTLE TO THE HEBREWS. 365 The eleventh chapter of Hebrews abounds, throughout, with marks indicative of Saint Paul’s hand. It contains no fewer than twelve of his peculiar words ; while the context in which they stand is, itself, nearly a tissue of Pauline sentiments and expressions. What has most impressed myself, however, and what I think most likely to impress the reader, in this chapter, is its close analogy to the thirteenth chapter of first Corinthians ; the one being a description of that faith, and the other of that love, which we see combined so peculiarly in the teaching of Saint Paul. Let the portraits of Faith and Charity, in these chapters, be com- pared together in this view, and even an inexpe- rienced eye will discern, I think, the touch of the same master. ‘The presumption, here, rises still nearer to proof, if the description of the sufferings of the Jewish worthies, Heb. xi. 32.... 38, be compared with the apostle’s account of his own sufferings, I. Cor. xi. 22....33. Not to dwell upon the similarity of the vein of thought, in these descriptions, a similarity which must strike every reader, I would here observe, that the description in Hebrews is quite after the manner of the apostle, who himself tells us, that it was his custom to figure the case of others in his own person (ταῦτα δὲ, ἀδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ᾿Απολλῷ, δι’ suas); and who, consequently, might be ex- pected (conformably with his rule, I. Cor. ix. 20—22,) where circumstances required, to figure his own case, inthe persons of others. But this,Saint Paul would be obviously called to do, in addressing 366 APOSTOLICAL AUTHORITY OF [ SECT. Vi. Hebrews ; who would be sure to cast aside, in their pride of prejudice, the personal example of the Apostle of the gentiles, while they would be equally certain to listen, with interest and rever- ence, to the examples of their own ancient worthies. I pass over the parallelisms in the earlier part of the next chapter, to pause upon a feature of correspondence, with which I shall bring this examination to a close; leaving the parallel passages of the last chapter of Hebrews to answer for themselves. The annexed table will exhibit the correspondence in question, between Tiebs hike, θὲ νι 25, Ephes i. 7.... 10, and Col. i. 14..... 28. 367 THE EPISTLE TO THE HEBREWS. SECT. VI. | *S10A0000 510. 43 OL 3443 { ‘suk Sub {ure QL 2473 ‘QOLAD 10 = “Q0.1q0 aodanLO AOL SOLDTID AOL H1Q svoluiouoauds3 ‘agua 513 DLADL DL WDJPYYOLONOUD AOLAD 10 you «ΤῸ DUH10L0H rleadun QL Anu 3.00903 bLnD A> 119 *Aon3sLmdu SQLnn aon ar mLliard. oA, ‘amdu3a AML 12 SonoLormds ‘UXdp a1L03 50 “501. Οἱ 23 SUL SOLON ROL yvodsn lt a1L.03 SOLA 0H *2HUL02A0 OLAD A> DLAPL DL 10H ‘AMLADL QOL 1403 SOLAD YON MOLOILHZ AQLQD ἐπ ΤῸ ΠΟΩῸ dg DLADL DL 1701.00033 3133 “ῬΟΧΟΌ 3.123 9 ‘ ‘saturday 3173 “οποῦῳ 3.133 “aLndop nL 10 Lodo DL τ \ \ \ 2 \ δια, sub pur DL 10H ‘syoandao 510. ad DL ‘piapu pL ἰ0ρ.01..}}3 ιν ΛῸ a> 119 ͵ \ / an ς ς i> 5030119 Slop SONOLOLMIL ‘ y00LNd0D NOL 203@ QOL A9HI13 111.09 SO aoiidona an, ΑἹ ΟΞ Alir ‘Q0LAD SOLDTIID AOL 07g etomdLayoun alt aanloX2 ῳ a3 *hinn aa ‘sud SUL tus DL ἸῸΝ ‘s10A0000 S10L AD 3L DL ‘oL010X OL AI DLADU DL Mmp.onommnyop3sHoaDy ‘acodrey | AOL ‘soxorindluy QoL ΛΌἸΥΪΟΛΟΜΊΟ 513 «Ὁ Δ 012920du aly “ποι Ὁ AD] HORE Alt Ὁ.ΨῸΣΙ ‘a0Lnn soLonly3e QoL aordl.Loan Qe aml svojdoak 220lLaodp you 210.0 Kop az sory 513 43.0030.0}d3u9 Slt “αὐ 50 ἹΟῸΧ Skt AOLAOYL AQL Ὁ.ΨὉῊ ‘amLonio.Lwodps AOL mo3pn Ale | ‘Q0LQD SOLON) NOL 91Q yMomdLnyoun alt asvoX2 ᾧ aa "10a3r/9p2d100u0 amandno up Agu 10 ‘sian aoyynn ὦ yyou “oraoS;onudX r0a3r'pol.urodou SUA Skt turd πη. ‘aoha2 a0 Ἰ0Λ13}3 dod 13 “DLAQOYDY AQL 290k0LL10d0u lr 3.139 ‘V3SV,, AQL RdDu 1LAQOYOY ὍΛΟ.» 130 aonor.andg 1101119 10M ‘aooliy, .ti1j03n sna slulignig 0x ‘AcAsneni3V2L3L AjDHIQ 100T/A3AL YON “πῶλον ὦ itidy ΤΣ ‘amasnnodd hahoun 5᾽ΟΛΏσΘΠΟ a3 AMMOLOLMIL 1.0UYHNI YoU 13daLUADUL ‘amyahdo aropidan! 10» ‘cyandaous nluyo.on0d3y, SOLAD) 203 13γριν ΤῸΝ “3d0 amiz Ξῳυ ρα ἰν 3.00 ὁ ueYYP (‘sorlod1aa ox 1713 ΣΟ ΘΟΦῊ3 13113 SLOMAN, ‘AoasrloSniavp φ.. ale Agd3gop MLA0 ΤῸΝ .L3.0l.gn3zz0LDLON 1Q1VOR {{ ‘13 0liguyogogiV ‘saodo aox lide aojdug aby A0asnovy34001g QL dr aod3p3 400) *"Aohon S10.L00 roaliga.1.00da lil oravosidnn $3.Ld0.000HD 10 Sl ‘acuprileg linen wou ‘OXY sokAIUypo ἸῸΝ ‘UNY2AG YO ‘LOND ἸῸΝ “doh ἢ ΤΌΝ “Wax daariannay ΤῸΝ “1800 ὠμοηοφογίωι supa uvs.0odu dod no 808 APOSTOLICAL AUTHORITY ΟΕ [ SECT. VI. The concluding members of the passages, here quoted from Ephesians and Colossians, are justly classed, by Paley, among the most remarkable co- incidences between these kindred epistles. “ This quotation,’ he says, ‘is the more observable, because the connecting of things in earth with things in heaven is a very singular sentiment, and found no- where else but in these two epistles.’ That the sentiment thus brought into notice is very singular, every competent reader of the New Testament will readily allow. But the assertion is a mistaken one, that it is found nowhere else: for it certainly occurs in, at least, a third instance ; and this, an instance in the Epistle to the Hebrews ; as will be seen on examination of the third parallel passage above-cited. The occurrence of this very peculiar sentiment, Heb. xi. 18 .... 28, is not, it is true, in the compressed form, in which it stands in Ephesians and Colossians; but the contrast seems only to heighten the parallel; the sentiment, as expressed in Hebrews, being so expanded, as to become a commentary on the two other passages, or rather a paraphrase of both. In proof, indeed, of the identity of the writer, the difference of manner in the three passages is most important, because most appropriate; and that attention to propriety, which varies the ex- pression of the same thought, as difference of cir- cumstances may demand, is, perhaps, among the surest indications of the hand of Saint Paul. To the gentile churches of Ephesus and Colosse, the apostle’s statement of * the connection of things in 9 SECT. VI.] THE EPISTLE TO THE HEBREWS. 9090 earth with things in heaven,’ while emphatic is brief, while sublime is mysterious: a mode of state- ment, which well accords with the state and cir- cumstances of christians, as yet but newly con- versant with things unseen. ‘The fulness and circumstantiality, on the other hand, with which the passage from Hebrews expands the common sentiment, lifting up, as it were, ‘ the everlasting gates,’ and opening to view the whole hierarchy of heaven, is precisely the manner, which the analogy of his teaching would lead us to anticipate from that Saint Paul, who had been himself caught up ἕως τρίτου οὐρανοῦ, and had seen, with mortal eye, the heavenly economy, here so vividly described,— when addressing himself to those Hebrews, his brethren, at once, in the flesh and in the spirit, whose ancestors had held, oftentimes, familiar con- ference with the inhabitants of that better world ; and who, from the Scriptures of the Old Testament, and the traditions of the Fathers, and from similar occurrences even in their own times, were them- selves familiarized, not with the bemg and mini- stration only, but with the orders, also, and de- nominations of the celestial hierarchy. Amidst circumstantial differences of manner, however, we observe the most perfect identity of sentiment. In all three passages, ‘ the connection of things in earth with things in heaven,’ the union of the church militant with the church triumphant, forms the main idea: only, in epistles addressed to Gentile converts, to whom he professedly writes upon ‘ the mystery’ of the Gospel, we have but the BB 870 APOSTOLICAL AUTHORITY OF [5ΕΟ07. VI. first and last links of the chain, while, in an Epistle addressed to believing Jews, we meet the whole connected series. In all three passages, again, Christ is the ἀρχηγὸς καὶ τελειωτὴς of the union spoken of: in Ephesians and Colossians, this consummation is described, as ‘ the summing up of all things’ in him: and in Hebrews, in strict conformity with this description, ‘ Jesus the Mediator of the New Covenant, and the blood of sprinkling, which speaketh better things than that of Abel,’ close and crown the whole. On comparing the passages of Ephesians and Colossians, it will be seen, that the part prefatory to the peculiar sentiment in question, in the latter, is much more full, than the corresponding part in the former epistle. The variation brings out fresh traces only of Saint Paul’s pen, in the three epistles, by leaving it to be seen, that, where the paragraph in Colossians departs from that in Ephesians, it 15 only to approximate more nearly to the parallel place in Hebrews. Thus, Col. i. 18, we find Christ spoken of as ‘the head of the Church,’ ἡ κεφαλὴ τοῦ σώματος τῆς ἐκκλησίας, and this title connected with his being ‘ the first-born from the dead,’ πρωτότοκος ἐκ τῶν νεχρῶν. Heb. xii. 23, we read of ‘the church of the first- born, which are written in heaven,’ ἐκκλησία πρωτο- τόκων ἐν οὐρανοῖς ἀπογεγγραμμένων" ---- evidently the equi- valent expression. The use of the term πρωτότοκος, in a spiritual sense, it is further observable, is peculiar to Saint Paul and Hebrews; and he always employs it in a similar way, to denote the SECT. VI.| THE EPISTLE TO THE HEBREWS. 971 connection between Christ, and the Churches militant and triumphant. ‘So Rom. vii. 29, we read, ὅτι ods προέγνω, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὑτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς. The sameness of hand, in the passages of He- brews and Colossians, is further marked, in ‘some nice coincidences of phrase and sentiment, inthe context of the latter epistle. Thus, Heb. xii. 25° the author follows up his theme with the exhorta- tion, βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα : aN exhortation which recurs in the same form, Col. ii. 8, βλέπετε μὴ τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης, κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα ἢ τοῦ κόσμου, καὶ οὐ κατὰ Χριστόν. ---- ‘The παράδοσις τῶν ἀνθρώπων plainly refers to Jewish perverters of the truth; and this brings out a concluding coin- cidence between Hebrews and Colossians, showing how completely the train of thought, in both con- texts, flows as from the one mind. Heb. xiii. 9. the writer proceeds to warn thus against Jewish CITOUTS, διδαχαῖς ποικίλαις καὶ ξέναις μὴ mepipeperde* καλὸν γὰρ χάριτι βεδαιοῦσθαι "5 τὴν καρδίαν, οὐ βρώμασιν, ἐν οἷς οὐκ ὠφελήθησαν οἱ περιπατήσαντες" ---- ἃ warning directly par- alleled in the context of Colossians, ii. 16, μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει, ἢ ἐν πόσει; ἢ ἐν μέρει ἑορτῆς, ἢ νου- μηνίας, ἢ σαθθάτων, ἅ ἐστι σκιὰ τῶν μελλόντων, τὸ δὲ σῶμα τοῦ Χριστοῦ. ‘This deduction of the same instruction from a common topic, is the natural result, in pieces coming from the same pen. The proof’ of identity seems perfected, by the concluding phrase of the passage of Colossians, & ἐστι σκιὰ τῶν μελλόντων, BB 2 372 APOSTOLICAL AUTHORITY OF — [SECT.:VI. —a phrase identical with that in Heb. x. 1, σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν. The frequent occurrence of the parenthesis in the Epistle to the Hebrews, a form of composition so characteristic of Saint Paul’s style, has justly been allowed weight, among the arguments for his being the writer. Now the passage which we have been considering, Heb. xiii. 18 .... 29, inclusive, 1S itself a parenthetic sentence, composed and intro- duced exactly in Saint Paul’s manner ; being con- structed on the model of the Hebrew parallelism, and introduced after his mode of transition, from moral instructions to mysteries, and back to mora- lity again. ‘Thus, Ephes. v. 22, he glides skilfully from the duties of husbands and wives, to the mysterious union between Christ and the Church : Ephes. v. 33, he resumes the plain moral topic, and proceeds to the mutual duties of children and parents. After the same manner, Heb. xu. 16, from admonitions against fornication and profane- ness (under the latter of which topics, the example of Esau, who, for a base consideration, sold his birthright to his younger brother, is proposed to the Hebrew Christians as a warning), the author makes a bold, but skilful transition to the myste- rious economies, first, of the law of Moses, and, then, of the Gospel dispensation: and Heb. xii; 1. he, with equal skill, resumes, and ties again the moral thread of his discourse, by taking up the topic of brotherly love,—this being the particular duty, the violation of which was the consequence of Esau’s sin, ‘and Esau hated Jacob, because of SECT. VI. | THE EPISTLE TO THE HEBREWS. 373 the blessing wherewith his father had blessed him.’ In the passage before us, therefore, we have not only a long and complicated parenthesis, but a parenthesis constructed and introduced conform- ably with the peculiar and characteristic manner of Saint Paul’s parentheses, in his undisputed epistles. But the proof of the apostle’s penmanship, in this sublime passage, will become still more clear, if it can be shown, that he has, in point of fact, elsewhere drawn the very same parallel and con- trast, between the law and the Gospel; between Mount Sinai and Mount Sion ; between the earthly, lastly, and the heavenly Jerusalem. Now this, I am prepared to show, Saint Paul has done, in his Epistle to the Galatians, in a passage explanatory of the prophetic fortunes of the sons of Sarah and Hagar 1 — ἅτινά ἐστιν ἀλληγορούμενα- αὗται γάρ εἰσιν αἱ δύο διαθήκαι" μία μὲν ἀπὸ ὄρους Σινᾶ, εἰς δουλείαν ἢ γεννῶσα, ἥτις ἐστὶν "Ayap. τὸ γὰρ ΓΑγαρ, Σινᾶ ὄρος ἐστὶν ἐν τῇ ᾿Αραθίᾳ, συστοιχεῖ δὲ τῇ νῦν Ἱερουσαλὴμ, δουλεύει δὲ μετὰ τῶν τέκνων αὑτῆς. ἣ δὲ ἄνω “Ἱερουσαλὴμ, ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν. Suppose the writer of this passage to have addressed himself to Jews, would he not be likely to unfold his theme, as we find it actually un- folded, in the strictly parallel passage of the Epistle to the Hebrews ? The reader has now before him the variety of evidences, which concur to bring this remarkable passage of the Epistle to the Hebrews home to Saint Paul: its Pauline singularity of sentiment, its Pauline peculiarity of construction, together BB 3 374: APOSTOLICAL AUTHORITY OF [SECT. VI. with its parallelism with three several passages from his unquestioned epistles, unite, in this one context, to indicate and verify the hand of this Apostle. In summing up the proof, however, there remains another and distinct kind of evidence still to be brought forward; for, in a subsequent section (viul.), this same context will be adjudged, independently, to Saint Paul, on the ground of the specimens whichit supplies of one of the most characteristic peculiarities of the Apostle’s manner, namely, his habit of ‘ going off at a word.’ SECT. VII. ] THE EPISTLE TO THE HEBREWS. 9375 SECTION VII. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL, IN THE USE OF FAVOURITE WORDS. ‘ THERE is,’ observes the author of the Hore Pau- line, when pointing out some of the most distinc- tive features of Saint Paul’s style, ‘such a thing as a peculiar word or phrase cleaving, as it were, to the memory of a writer or speaker, and presenting itseif to his utterance at every turn. When we observe this, we call it a cané word, or a cant phrase. It is a natural effect of habit ; and would appear more frequently than it does, had not the rules of good writing taught the ear to be offended with the iteration of the same sound, and often- times caused us to reject, on that account, the word which offered itself first to our recollection. With a writer who, like St. Paul, either knew not these rules, or disregarded them, such words will not be avoided. The truth is, an example of this kind runs through several of his epistles, and in the epistle before us (that to the Ephesians) abounds ; and that is in the word riches (πλοῦτος), used meta- phorically, as an augmentative of the idea to which it happens to be subjoined. Thus, “the riches of his glory,” “his riches in glory,” “riches of the glory of his inheritance,” “riches of the glory of BB 4 376 APOSTOLICAL AUTHORITY OF [SECT. VII. his mystery,” Rom. ch. ix. 23, Ephes. ch. i. 16, Ephes. ch. i. 18, Colos, ch. i. 27; “riches of his grace,” twice in the Ephesians, ch. i. 7, and ch. ii. 7; ‘‘ riches of the full assurance of under- standing,” Colos. ch. ii. 2; “riches of his good- ness,” Rom. ch. 11. 4; ‘‘ riches of the wisdom of God,” Rom. ch. x1. 33; ‘ riches of Christ,” Ephes. ch. ui. 8. In a like sense the adjective, Rom. ch. x. 12, ‘* r2ch unto all that call upon him ;” Ephes. ch. ii. 4, ‘‘ rich in mercy ;” I. Tim. ch. vi. 18, “rich in good works.” Also the adverb, Colos. ch. iii. 16, ‘let the word of Christ dwell in you richly.” ‘This figurative use of the word, though so familiar to St. Paul, does not occur in any part of the New Testament, except once in the epistle of St. James, ch. ui. 5, ‘‘ Hath not God chosen the poor of this world, rich in faith ?” where it is manifestly suggested by the anti- thesis. ...I propose the frequent, yet seemingly unaffected use of this phrase, in the epistle before us, as one internal mark of its genuiness.’ This examination of so remarkable a feature of Saint Paul’s style, may be instanced as one among many examples of the treatment, by the learned, of the question of the authorship of the Epistle to the Hebrews. Archdeacon Paley, in the celebrated work from which the above passage is taken, has excluded the epistle to the Hebrews from a place among the writings of Saint Paul. Fair and candid as he preeminently was, it shall now be shown, that even he rejected the apostle’s claim through prejudice, and, consequently, without examination. SECT. VII. | THE EPISTLE TO THE HEBREWS. 377 Had it been otherwise, so acute an observer, spe- cially engaged in pursuit of the peculiar marks of Saint Paul’s style, could not have affirmed that ‘this figurative use of the word “riches,” as an augmentative of the idea to which it happens to be subjoined, though so familiar to St. Paul, does not occur in any part of the New Testament, except once in the Epistle of St. James :’ could not pos- sibly have overlooked the fact of the occurrence of this very phrase in the Epistle to the Hebrews ; its occurrence, not only in a manner strictly Pauline, but in the very way in which it is used by Saint Paul, in one of the examples cited, by the Archdeacon himself, from the Epistle to the Ephe- sians. Ephes. i. 8, we meet the phrase πλοῦτον τοῦ Χριστοῦ, ‘the riches of Christ:’ and Heb. xi. 26, the equivalent expression, πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ ϑησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ, “ esteeming the reproach of Christ greater riches, than the treasures in Egypt.’ Here, the reader will observe, we have the word ‘riches,’ not only ‘used meta- phorically, as an augmentative of the idea to which it happens to be subjoined,’ but a stronger, and, therefore, more characteristic figurative use of it, than any of the examples cited in the Hore Pau- line; ‘the riches of Christ’s reproach,’ being obviously a higher figure than ‘the riches of his glory, ‘the riches of his grace,’ ‘ the riches of his goodness,’ &c. As the phrase itself occurs in eight only of Saint Paul’s undisputed epistles, and, in several of these, in but a single instance, its absence from the Epistle 878 APOSTOLICAL AUTHORITY OF [SECT. VII. to the Hebrews could not affect, indeed, the question of the authorship ; its occurrence, how- ever, in this epistle, in a manner so strictly Pauline, gives to the question of the authorship the full benefit arising from Archdeacon Paley’s argument, grounded on this peculiar feature of the Apostle’s style. SECT. vul. | THE EPISTLE TO THE HEBREWS. 879 SECTION VIII. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL, IN THE HABIT OF ‘GOING OFF AT A WORD.’ ‘ TueErE is another singularity in St. Paul’s style, which, wherever it is found, may be deemed a badge of authenticity ; because, if it were noticed, it would not, I think, be imitated, inasmuch as it almost always produces embarrassment and interruption in the reasoning. ‘This singularity is, a species of digression, which may properly, I think, be de- nominated going offat a word. It is turning aside from the subject, upon the occurrence of some particular word; forsaking the train of thought then in hand; and entering upon a parenthetic sentence, in which that word is the prevailing term. I shall lay before the reader some examples of this, collected from the other epistles, and then propose two examples of it, which are found in the epistle to the Ephesians. Il. Cor. ch. ii. 14, at the word savour : ‘© Now thanks be unto God, which always causeth us to triumph in Christ, and maketh ma- nifest the savour of his knowledge, by us, in every place (for we are unto God a sweet savour of Christ, in them that are saved, and in them that perish ; to the one, we are the savour of death unto death, and, to the other, the savour of life unto 880 APOSTOLICAL AUTHORITY OF [ SECT. VIII. life ; and who is sufficient for these things?) For we are not as many, who corrupt the word of God ; but as of sincerity, but as of God, in the sight of God speak we in Christ.” Again, II. Cor. ch. i. 1, at the word epistle : ““« Need we, as some others, epistles of commendation to you, or of commenda- tion from you? (ye are our epistle, written in our hearts, known and read of all men; for as much as ye are manifestly declared to be the epistle of Christ, ministered by us, written, not with ink, but with the spirit of the living God; not in tables of stone, but in fleshly tables of the heart.” The position of the words in the original, shows more strongly than in the translation, that it was the occurrence of the word ἐπιστολὴ, which gave birth to the sentence that follows: II. Cor. chap. iii. 1, el μὴ χρήζομεν, ὥς τινες, συστατικῶν ἐπιστολῶν πρὸς ὑμᾶς, ἢ ἐξ ὑμῶν συστατικῶν 5 ἣ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, ἐγγεγραμμένη ἐν ταῖς καρδίαις ἡμῶν, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων" φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ᾽ ἡμῶν, ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος" οὐκ ἐν πλαξὶ λιθίναις, ἀλλὰ ἐν πλαξὶ καρδίας σαρκιναῖς- ‘ Again, II. Cor. ch. 11.12, &c., at the word vail : *‘ Seeing, then, that we have such hope, we use great plainness of speech : and not as Moses, which put a vail over his face, that the children of Israel could not steadfastly look to the end of that which is abolished. But their minds were blinded ; for, until this day, remaineth the same vail untaken away, in the reading of the Old Testament, which vail is done away in Christ; but, even unto this day, when Moses is read, the vail is upon their SECT. VII. ] THE EPISTLE TO THE HEBREWS. 981 hearts : nevertheless, when it shall turn to the Lord, the vail shall be taken away (now the Lord is that spirit, and where the Spirit of the Lord is, there is liberty). But we all, with open [wnvailed] face, beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord....Therefore, seeing we have this ministry, as we have received mercy, we faint not.” ‘Who sees not,’ proceeds Archdeacon Paley, ‘ that this whole allegory of the vail, arises entirely out of the word, in telling us that Moses put a vail over his face; and that it drew the Apostle away from the proper subject of his discourse, the dignity of the office in which he was engaged: which sub- ject he fetches up again, almost in the words with which he had left it; ““ therefore, seeing we have this ministry, as we have received mercy, we faint not.” ‘The sentence which he had before been going on with, and in which he had been inter- rupted by the vail, was, ‘‘ seeing, then, that we have such hope, we use great plainness of speech.” ‘ In the epistle to the Ephesians, the reader will remark two instances, in which the same habit of composition obtains; he will recognize the same pen. One he will find, chap. iv. 8....11, at the word ascended: ““ wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it, but that he also descended first unto the lower parts of the earth? He that descended, is the 382 APOSTOLICAL AUTHORITY OF [ SECT. VIII. same also that ascended up far above all heavens, that he might fill all things.) And he gave some Apostles,” &c. ‘ The other appears, chap. v. 12..... 15, at the word light : * For it is a shame even to speak of those things, which are done of them in secret : but all things that are reproved, are made manifest by the ght ; (for whatsoever doth make manifest, is light, wherefore he saith, awake thou that sleepest, and arise from the dead, and Christ shall give thee light :) see, then, that ye walk circumspectly.” ’ Here, as in the preceding section, I have quoted from the Hore Pauline in full, that the reader may have the whole argument fairly before him: and here, as in the preceding section, I have te bespeak attention to the proof, that, in excluding, as he has done, the Epistle to the Hebrews from the writings of Saint Paul, even the clear-sighted and candid Paley was led away by the same blind prejudice, which actuated so many others; and has decided this important question of the authorship, without any due examination of the text. Had it been otherwise, he could not possibly have overlooked the examples, with which the epistle to the Hebrews abounds, of that most singular Pauline peculiarity, which he has, not un- aptly, termed, ‘ going off at word.’ My first example of this singularity of style, occurs Heb. ili. 2, at the word house. “ Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our pro- SECT. Υ1Π|.7 THE EPISTLE TO THE HEBREWS. 988 fession, Christ Jesus; who was faithful to him that appointed him,’ as also ‘ Moses was faithful in all his house.’ For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house, hath more honour than the house. For every house is builded by some man; but he that built all things, is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after: but Christ, as a Son, over his own house ; whose house are we, if we hold fast the confidence, and the rejoicing of the hope, firm unto the end. Wherefore, (as the Holy Ghost saith) to-day, if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness ; when your fathers, &c. ‘Who sees not’ (to employ, chiefly, Paley’s own words, in ἃ similar example) ‘that this whole allegory of the house, arises entirely out of the occurrence of the word, in telling us, that ςς Moses was faithful in all his house ;” and that it drew the Apostle away from the proper subject of his discourse, the duty of ‘‘ considering the Apostle and High Priest of our profession, Christ Jesus :” which subject he fetches up again, almost in the words in which he had left it: ‘“ Wherefore, as the Holy Ghost saith, if ye will hear his voice,” &c. The sentence which he had before been going on 384 APOSTOLICAL AUTHORITY OF [ SECT. VIII. with, and in which he had been interrupted by the house, was, ““... Wherefore,” &c.’ But, over and above the proof of a Pauline origin, arising out of this capital feature of style, in the passage of the Epistle to the Hebrews here adduced, there occur no fewer than six examples of words peculiar to Saint Paul; namely, the terms κλήσεως, μέτοχοι; ὁμολογίας, καύχημα, βεθαίαν, and σκληρύ- νητε. Upon the weight of this circumstance it must be needless to dwell. My next example (a most curiously compound one) presents itself Heb. xii. 18...29, at the words, voice, speaketh, shook. ‘For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, and the sound of atrumpet, and the vozce of words ; (which vorce, they that heard, entreated that the word should not be spoken to them any more: for they σου! πού endure that which was commanded, And, if somuch as a beast touch the mountain, it shall be stoned, or thrust through with a dart; And so terrible was the sight, that Moses said, I exceedingly fear and quake.) But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus, the Mediator of the new covenant, and to SECT. VIII. ] THE EPISTLE TO THE HEBREWS. 3805 the blood of sprinkling, that speaketh better things than that of Abel. +t + The antithetical relation between the several clauses, Heb. ΧΙΙ. 18, 19, and 22. . 24, has not escaped the observation of the learned and judicious Bengel: who marshals the opposed mem- bers as follows: ‘Septemplex oppositio: videamus articulos. 1, Mons qui tangebatur : 1. Sion Mons : 2. Incensus ignis : 2. Urbs Dei viventis: 3. Caligo: 3. Myriades angelorum et pri- mogenitorum : 4. Tenebre : 4. Judex Deus omnium: 5. Procella: 5. Spiritus justorum consumma- torum : 6. Tube sonus : 6. Testamenti Novi Mediator Jesus: 7. Vox verborum. 7. Sanguis aspersionis perbene loquens. In articulo 1 & 7 evidens est oppositio; non dubium, quin- etiam in intermediis, quorum etiam numerum Apostolus invicem aptat. Accessus in V. 'T. ejusmodi erat, ut populus submovere- tur: in accessu N.T., omnia patent. Bengel in loc. Gnom.N. T. To this remark of Bengel I would add, that the way is pre- pared, Heb. x. 1, for this antithetical contrast between the Law and Gospel, as shadow and substance, in the previous announce- ment, σ κι ἃ ν yap ἔχων ὃ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων. Opening out, as it were, this text, the shadows of the Law are darkly sketched, while the substantial realities of the Gospel are brightly delineated, in the sublime parenthetic sentence, Heb. xii. 18....24. Under the Pauline word Siy#, Sect. 111., will be seen the coincidences, which seem to identify Saint Paul’s hand, in the use of this term, both in Hebrews and Colossians, and to indicate, further, the common reference of both contexts to Exod. xix. 12, 15. Theagency of the same mind, with an eye on the same O. T. quotation, be- comes still more apparent, when we find the common Pauline Cre 386 APOSTOLICAL AUTHORITY OF [SECT. VIII. (See that ye refuse not him that speaketh : for, if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven :) whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things, which cannot be shaken, may remain. Wherefore, we, receiving a kingdom which cannot be shaken, let us have grace, whereby we may serve God acceptably, with reverence, and godly fear : for our God is a consuming fire.’ In this sublime passage, we have reiterated ex- amples of that species of digression, which Arch- deacon Paley denominates ‘ going off at a word,’ and describes as ‘turning aside from the subject, upon the occurrence of some particular word, for- saking the train of thought in hand, and entering upon a parenthetic sentence, in which that word is the prevailing term.’ Here also, as in his examples of this peculiarity, the main subject with which the passage opens, is resumed, almost in the same words as the close, ‘For ye are not come unto the mount ... that burned with fire. phrase, σκιὼ τῶν μελλόντων, Which had been left unexplained, Col. ii. 17, thus nobly expanded, at once, and explicated, in the parallel place of Hebrews. SECT. VIII. ΤΗΕ EPISTLE TO THE HEBREWS. 987 ‘For our God is a consuming fire.’ Surely to a compound of verbal digressions such as this, the observation of the author of the Hore Pauline, respecting the examples of this singularity from the Epistle to the Ephesians, will far more forcibly apply : ‘The reader will remark the same habit of composition ; he will recognize the same pen.’ A third example of the ‘ going off at a word,’ occurs Heb. xii. 5, at the word chastening. ‘ And ye have forgotten the exhortation, which speaketh unto you, as unto children: My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. (If ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not? But, if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Further- more, we have had fathers of our flesh, chas- teners ; and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily, for a few days, chastened us after their own pleasure ; but he for our profit, that we might be partakers of his holiness. Now no chas- tening, for the present, seemeth to be joyous, but grievous ; nevertheless, afterwards, it yieldeth the peaceable fruit of righteousness, unto them which are exercised thereby.) τε 2 988 APOSTOLICAL AUTHORITY ΟΕ [SECT. VIII. Wherefore, lift up the hands which hang down, and the feeble knees,’ &c. In this passage, it is specially to be remarked, that the words παιδεία, παιδευτὴς, παιδεύω, on which the digression hinges, are themselves words all peculiar to Saint Paul. It is further remarkable that, in the examples now submitted from the Epistle to the Hebrews, the digression uniformly takes place upon an Old Testament quotation, or allusion. And this circumstance (though the nicety has escaped the observation of Paley) will be found a fresh mark of the hand of Saint Paul. We find an example in point, I. Cor. xv. 27, at the word ὑποτάσσω. Δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν ϑῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὑτοῦ. ἔσχατος ἐχθρὸς καταργεῖται 0 ϑάνατος" πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἰπῇ ὅτι πάντα ὑποτέτακται»; δῆλον ὅτι ἐκτὸς TOD ὑποτάξαντος αὐτῷ τὰ πᾶντα. ὅταν δὲ ὑποταγ ἢ αὐτῷ τὰ πάντα, τότε καὶ αὐτὸς ὁ Vlog ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ἦ ὁ Θεὸς τὰ πάντα ἐν πᾶσιν. κ. λ. Now it so happens, that the same digression, upon the same word, of the same O.T. text, takes place in the Epistle to the Hebrews. With this conclusive example, accordingly, I shall bring the proofs of identity of manner, between the Epistle to the Hebrews, and the undisputed epistles of Saint Paul, in the habit of ‘ going off at a word,’ to a close. Heb. ΟΣ Ἠλάττωσας αὐτὸν βραχύ τι παρ᾽ ἀγγέλους" δόξῃ καὶ τιμῇ SECT. V1II.] THE EPISTLE TO THE HEBREWS. 880 ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. ἐν γὰρ τῷ ὑποτάξαι αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον" νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγ μένα. τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον βλέπομεν ᾿Ιησοῦν, διὰ τὸ πάθημα τοῦ ϑανάτου, δύξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως, χάριτι Θεοῦ, ὑπὲρ παντὸς γεύσηται ϑανάτου. In these examples, nothing is wanting, either to the perfect exhibition of the phenomenon of style in question, or to the complete identity of sen- timent, and phrase, in the passages themselves. They spring from the same O.T. quotation, the subjection of all things under the Messial’s feet : they turn on the same theme, the last triumph of Christ over death : they go off at the same word, subjected: and, in the passage from Hebrews, especially, the author resumes the subject in the words in which he had left it, ... ἠλάττωσας αὐτὸν βραχύ τι map’ ἀγγέλους" δόξῃ καὶ τιμῇ ἐστε- φανώσας αὐτόν. τὸν δὲ βραχύ τι παρ᾽ ἀγγέλους ἠλαττωμένον ᾿Ιησοῦν .. . δόξη καὶ τιμῇ ἐστεφανωμενόν. Whatever value, therefore, attaches to this parti- cular proof of sameness of hand, in the argument of the Hore Paulin (and, by general consent, 10 is admitted as proof of the very highest order), attaches a fortiori to the specimen of it thus exhibited, in common, by first Corinthians and Hebrews. Not only in the same habit, but in an actual identity of composition, the reader ‘ will here recognize the same pen.’ οὐ a 800 APOSTOLICAL AUTHORITY ΟΕ [8Ε0Τ. IX SECTION IX. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND SAINT PAUL’S UNDISPUTED EPISTLES, IN THE USE OF THE PARONOMASIA, OR PLAY UPON WORDS. Tue use of the figure of speech, called by rheto- ricians Paronomasia, has been justly classed, by Paley and others, among the distinguishing marks of Saint Paul’s style. From the examples of it which abound in most of his acknowledged epistles, I shall select a few, as indexes to the apostle’s way of using it; and then proceed to exemplify its strictly parallel use in the Epistle to the Hebrews. One of the most striking examples of this play upon words occurs Rom. xi. 3, μὴ ὑπερφρονεῖν παρ᾽ ὁ δεῖ φρονεῖν" ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν. Again, Rom. v. 16, κρίμα. « « εἰς κατάκριμα: Rom. xiv. 23, ὁ δὲ διακρινόμενος, ἐὰν φάγῃ κατακέχκριται. Rom. ν. 19, ὡσπὲρ γὰρ διὰ τῆς παρακοῆς, .. - οὕτω καὶ διὰ τῆς ὑπακοῆς: Rom. x. 60. 7, τίς ἀναθήσετ αι εἰς τὸν οὐρανόν ; τοῦτ᾽ ἔστι, Χριστὸν καταγαγεῖν" Hy Tis καταβήσεται εἰς τὴν ἄθυσσον 5 τοῦτ᾽ ἔστι, Χριστὸν ἐκ νεκρῶν ἀναγ ay εἰν. Again, Cor: vi. 14, ὁ δὲ Θεὸς καὶ τὸν Κύριον ἤγειρε, καὶ ἡμᾶς ἐξεγερεῖ. I. Cor. vil. 81, οἱ χρώμενοι τῷ κόσμῳ τούτῳ. ὡς μὴ καταχρώ- μενοι. I. Cor. xi. 81. 32, εἰ γὰρ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα" κρινόμενοι δὲ, ὑπὸ τοῦ Κύριου παιδευόμεθα, ἵνα μὴ, σὺν τῷ κόσμῳ, καταχριθῶμεν, I. Cor. 1x. 21, ἄνομος Θεῷ, ἀλλ᾽ ἔννομος Χριστῷς I. Cor. ΧΙ. 24, τὰ ἀσχήμονα ἡμῶν SECT. IX.] THE EPISTLE TO THE HEBREWS. 991 εὐσχημοσύνη " τὰ δὲ εὐσχήμονα. xX. As ΤΠ Cor: 19... °2 ἀναγινώσκετε, ἢ καὶ ἐπιγινώσκετε. II. Cor. iii. 2, γινωσκο- μένη, καὶ ἀναγινωσκομένη. II. Cor. ν. 9, εἴτε ἐνδημοῦντες, εἴτε ἐκδημοῦντες. II. Cor. vi. 8. . 10, διὰ δυσφημίας καὶ εὐφημίας * .. 6 ὡς ἀγνοούμενοι, καὶ ἐπιγινωσκόμενοι" .. . ὡς μηδὲν ἔχοντες, καὶ πάντα κατέχοντες. ΠΟ xe 22; ἐγκρῖναι ἢ συγκρῖναι. IIL. Cor. xii. 15, δαπανήσω καὶ ἐκδαπανηθήσομαι. Ephes. Iv. 8, ἡχμαλώτευσεν αἰχμαλωσίαν, καὶ ἔδωκε δόματα- mts Ephes. Iv. 9, τὸ δὲ, ἀνέξη, τί ἐστιν, εἰ μὴ ὅτι καὶ κάτεθη ; ὁ καταθὰς, αὐτός ἐστι καὶ ὁ dvabas. Kphes. iv. 16, μὴ ὡς ἄσοφοι, ἀλλ᾽ ὡς σοφοί. Philipp. il. 17, χαίρω καὶ ovy- χαίρω" χαίρετε καὶ συγχαίρετε. Col. 1. 11,, δυνάμει δυναμού- μενοι. Col. i. 9. 10, ἀπεκδυσάμενοι ++ + ἐνδυσάμενοι. .. ἐνδυσάσθε οὖν. I. Tim. vi. 7, οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲν ἐξενεγκεῖν. I]. Tim. i. 17, ἵνα ἄρτιος ἧ ὁ τοῦ Θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος. Philem. 11. τὸν ποτέ σοι ἄχρηστον, νυνί ὃ ms σοι καὶ ἐμοὶ εὔχρηστον. That the Epistle to the Hebrews exhibits a parallel use of this feature of style, will at once be seen in the following examples. Heb. vi. 12, μετατιθεμένης γὰρ τῆς ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. Again, Heb. vi. 13, ἐφ᾽ ὃν yap λέγεται ταῦτα, φυλῆς ἑτέρας METET χηκεν, ἀφ᾽ ἧς οὐδεὶς προσ ἐσ χὴκε τῷ ϑυσιαστηρίῳ. Heb. ix. 16, ὅπου γὰρ διαθήκη, ϑάνατον ἀνάγκη φέρεσθαι τοῦ διαθεμένου. Heb. Viil. 13, πεπαλαίωκε τὴν πρώτην" τὸ δὲ παλαιούμιενον. Heb. x. 34, τὴν ἁρπαγὴν τῶν ὑπαρχόντων ὑμῶν μετὰ χαρᾶς προσεδέξασθε, γινώσκοντες ἔχειν ἐν ἑαυτοῖς κρείττονα ὕπαρξιν. Heb. χΙ. 9, πίστει παρῴκησεν εἰς τὴν γῆν τῆς ἐπαγγελίας. ὡς ἀλλοτρίαν, ἑν σκηναῖς κατοικήσας. The passages here submitted will suffice to show C Ges 902 APOSTOLICAL AUTHORITY ΟΕ [ SECT. IX, the prevalence of the same habit of composition, in Hebrews, and in Saint Paul’s undisputed epistles, in the use of the paronomasia. But the proof of the same hand, in the use of this same figure, will be advanced materially higher, if it shall appear, further, that the play is sometimes on the same words. ‘This I am prepared to show to be the case, in the following instances : Rom. i. 20. τὰ yap ἀόρατα" αὐτοῦ ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασι νοούμενα, καθορᾶτα ι- Col. 1. 15. ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ & οράτου. ἢ «ὦ. 16. τὰ ὁρατὰ καὶ τὰ ἀόρατα. Heb. xi. 27. τὸν γὰρ &dpartov™ ὡς ὁρῶν. The coincidence here, it will be observed, con- sists quite as much in the peculiarity, as in the play, of words: ἀόρατος is a word peculiar to Saint Paul, and the Epistle to the Hebrews ; and, as a denomination of the Deity, is nowhere to be met with in the Bible, excepting in Col. i. 15, I. Tim. 1. 197;.and. Heb. x1.27; Philipp. 1. 25. οἶδα ὅτι μενῶ, καὶ συμπαραμενῶ πᾶσιν ὑμῖν. Heb. vil. 23. 24, διὰ τὸ ϑανάτῳ κωλύεσθαι παρα μ έ- γειν" ὁ δὲ, διὰ τὸ μένειν. The same play, on the same words, is to be found in no third instance, throughout the Bible. I may cite, as a third example of this kind, Heb. viii. 7. 8; where the words on which the paronomasia turns, though not occurring under the same figure, are peculiar to Saint Paul: «i γὰρ ἡ πρώτη ἐκείνη ἦν AMEMTTOS,* οὐκ ἂν δευτέρας ἐζητεῖτο τόπος. μεμφόμενος γάρ. SECT. IX.] THE EPISTLE TO THE HEBREWS. 393 ἄμεμπτος, here, is a Pauline peculiarity ; and the question, τί ἔτι μέμφεται; Rom. ix. 19, bears internal evidence of the same pen, since it asswmes, what 15 affirmed in the expression, μεμφόμενος yap: the fact of God’s “ finding fault’ being supposed, in the query of Romans, but formally stated, in the cor- responding place of Hebrews. Again, Heb. 11. 2, εἰ γὰρ ὁ δ᾽ ἀγγέλων λαληθεὶς λόγος ἐγένετο βέθαιος ἢ, καὶ πᾶσα παράθδασις ἢ καὶ παρακοὴ ἔλαθεν ἔνδικον, μισθαποδοσίαν. x. A. The paronomasia, here, claims more special attention, because both terms of it, παράθασις, and παρακοὴ, are words peculiar to Saint Paul and Hebrews; while the sentence is made up of two other Pauline peculiarities, the words βέθδαιος and ἔνδικον. Rom. v. 19, moreover, we meet a similar play, on one of the terms in question : ὥσπερ yao, διὰ τῆς Ta paxoys™ τοῦ ἑνὸς ἀνθρώπου, ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοὶ, οὕτω καὶ, διὰ τῆς ὑπα κοῦ ς τοῦ ἑνὸς. δίκαιοι καταστηθήσονται οἱ πολλοί " While the second term, παράθασις ἡ, occurs in the immediate context, Rom. v. 14, τῆς παραθάσεως "Abdu. It is obvious to remark, on these contexts, that the internal evi- dence for Heb. i. 2, being from the pen of Saint Paul, is fourfold more than that in favour of Rom. v. 19, the verbal peculiarities being as four to one ; and thateven when Rom. v. 14, is included in the parallel, we have but the disyecta membra of the above Pauline paronomasia. The use of this figure, at the opening of the Epistle to the Hebrews, is also strictly after the manner of Saint Paul; the association of the compound adverbs, πολυμερῶς καὶ πολυτρόπως, Heb. i. 1, 394 APOSTOLICAL AUTHORITY OF [ SECT. IX. and εὐκαίρως, ἀκαίρως, I]. Tim. iv. 2, significantly in- dicating the same hand, in the same figure and habit of composition. One example, Michaélis, following the learned Carpzou, has noticed, ‘as an instance of a real paronomasia, and that, too, a paronomasia in common use among the Greeks: namely, when they intended to say, that we learn from adversity, they said proverbially, παθήματα, μαθήματα. Now in Heb. v. 8, we find, ἔμ αθ εν, ἀφ᾽ ὧν ἔπ abe, τὴν ὑπακοήν.᾽ Whatever may be the value of this example, I will undertake to point out its disyecta membra in II. Tim. iii. 10...14, od & παρηκολούθηκᾶάς LOU.» . τοῖς παθήμασιν, οἷά μοι ἐγένετο . + « «- « σὺ OF μένε ἐν οἷς ἔμαθες καὶ ἐπιστώθης; εἰδὼς παρὰ τίνος ἔμαθες. Are there not here the component elements of the Greek pro- verbial paronomasia, παθήματα, μαθήματα ; Saint Ti- mothy’s /earning, being through the sufferings of Saint Paul. Cumulative epithets, in the form of paronomasia, are a further mark and evidence of Saint Paul’s hand; and here, again, we recover traces of his penmanship, and peculiar expressions, in the Epistle to the Heb.: thus, II. Tim. i. 2, among others, ἀνόσιοι, ἄστοργοι, ἄσπονδοι. Heb. vil. 26, ὅσιος, ἄκακος", ἀμίαντος. Col. 1. 22, ἁγίους, καὶ ἀμώμους, καὶ ἀνεγκλήτους. Heb. vii. 8, ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος- He accu- mulates compound substantives, also, in the same figure; and this habit, in the use of the same words, we find in the Epistle to the Hebrews :— SO, Rom. xu. 10. 13, τῇ φιλαδελφίᾳ εἰς ἀλλήλους φιλόστοργοι ον ον τὴν φιλοξενίαν διώκοντες: Heb. xiii. 1. 9, ἡ φιλαδελφία ΒΕΟΥ. 1Χ.} THE EPISTLE TO THE HEBREWS. 395 μενέτω" τῆς φιλοξενίας ἢ μὴ ἐπιλανθάνεσθε .... ἀφιλάργυρος ἢ ὁ τρόπος. The words φιλοξενία, and ἀφιλάργυρος (I. Tim. il. 3), bring home the common authorship of these passages ; both terms being peculiar to Saint Paul, and the Epistle to the Hebrews. Heb. xii. 12. 13, there occurs a use of this figure very peculiarly Pauline; a transition bemg made, in this example, similar to that occurring II. Cor. 111. 13, 14, &c. from one sense to another, in the play on two cognate words: διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα, ἀνορθώσατ εἶ" καὶ τροχιὰς ὀρθὰ οἾ ποιήσατε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐχτραπῇ 5 ἰαθῇ δὲ μᾶλλον. Here we have the cognate terms ἀνορθώσατε and ὀρθὰς, ΟἹ which the paronomasia turns, applied, the former, to the distorted limbs, the latter, to the crooked paths or ways. ‘This choice of similar words, in different senses, like those examples quoted by Paley, plainly arises from fondness for a particular figure of speech ; one, too, amongst the most favourite figures of Saint Paul. 800 APOSTOLICAL AUTHORITY OF | SECT. X. SECTION X. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND THE UNDISPUTED EPISTLES OF SAINT PAUL, IN QUOTATIONS, AND MODES OF QUOTATION, FROM THE OLD TESTAMENT. In an epistle addressed exclusively to Jews, we might be prepared for a copious use of the Jewish Scriptures. ‘This just anticipation is fully met in the Epistle to the Hebrews ; which is distinguished from all the other epistles, by the frequency, and length, of its quotations from the Old Testament. But, while this epistle contains many Old Testa- ment quotations peculiar to itself, it possesses its fair proportion of quotations, common to it and to the undisputed writings of Saint Paul; and, toge- ther with these, certain characteristic modes of quotation, used, elsewhere, only in the acknow- ledged writings of this Apostle. To begin with the examples of quotation in com- mon: the first of these passages which claims our notice, taken from Psalm vil. 6, occurs Heb. 11. 8. πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ" ἐν γάρ. x. dA. This passage we find in I. Cor. xv. 27, πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ" ὅταν δὲ εἴπῃ. And, again, in Ephes. 1. 22, καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας AUTOU. On comparing Heb. ii. 8, and 1. Cor. xv. 27, the SECT. Χ.7 THE EPISTLE TO THE HEBREWS. 907 reader will at once perceive, that the fact of this common quotation from the Old Testament, how- ever valuable in point of evidence, is less important than its manner: since, in these contexts, there is a ‘going off? at the same word, ὑποτάσσω, ... upon which the changes are rung with a perfect identity of manner, and precisely, as we have already seen, in the way described by Archdeacon Paley, and classed, by him, among the most characteristic peculiarities of Saint Paul’s style. Strong as this coincidence is, it forms but a part of the proof of common authorship, arising from the use, in these contexts; of the same Old Testament quotations. ‘Thus Heb. i. 13, we meet the following quotation of Psalm cx. 1,... κάθου ἐκ δεξιῶν μου, ἕως ἂν Sw τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Now the substance of this quotation is to be found, in the same chapters, and adjoining verses, of the two epistles, whence the preceding example has been taken: the former part of it occurring, Ephes. 1. 20, ἐκάθισεν ἐν δεξιᾷ αὑτοῦ: and the latter, I. Cor. xv. 25, ἄχρις οὗ ἂν ϑῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ" while, to strengthen these indications of the same hand, the mode of quota- tion, Ephes. i. 20, from Psalm cx. 1, ἐκάθισεν ἐν δεξιᾷ αὑτοῦ τοῖς ἐπουρανίοις, recurs twice, in the same form, in the Epistle to the Hebrews; namely, Heb. vill. 1, ἐκάθισεν ἐν δεξιᾷ τοῦ ϑρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς; and Heb. xii. 2, ἐν δεξιᾷ τε τοῦ ϑρόνου τοῦ zo) ἐκάθισεν. Nor is this all: it remains to be noticed, as a concluding indication of the same mind and pen, that the substance of the entire 12 398 APOSTOLICAL AUTHORITY OF [SECT. x. quotation, Heb. i. 13, is repeated Heb. x. 12, nearly in the words of its disjecta membra, Ephes. 1. 20, and I. Cor. xv. 25:2... ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ: τὸ λοιπὸν ἐχδεχόμενος, ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. To proceed with examples of coincidence in direct quotation. Ezech. xxxvil. 26, καὶ ἔσομαι αὐτοῖς Θεὸς, καὶ αὐτοί μου ἔσονται λαὸς, 15 quoted both in Hebrews and in II. Corinthians; and with slight variations, after Saint Paul’s manner, both from the Ixx, and from himself: 11. Cor. vi. 16, the passage stands, καὶ ἔσομαι αὐτῶν Θεὸς, καὶ αὐτοὶ ἔσονταί μοι λαός: Heb. viii. 10, καὶ ἔσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. In both contexts, this text stands as part of a tessera of O. 1. quotations. Another example of identity of manner in the choice of quotations, with this additional mark of Saint Paul’s hand, that the passage occurs in two of his undisputed epistles, and, excepting in the Epistle to the Hebrews,nowhere besides in the New Testament, is that from Habakkuk, 11. 4, ὁ δὲ δίκαιος ἐκ πίστεώς μου ζήσεται. This text is cited in Romans, Galatians, and Hebrews; and, in each, with a slight variation from the Ixx. In Romans and Hebrews, the passage stands word for word the same. Rom. 1. 17, ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. Gal. ili. 11. ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται. Heb. x. 88, ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται. The Hebrew reads, ‘the just shall live by his faith;’ the Ixx, ‘the just shall live by my faith.” The reading, in all three places of the N. T., omts the point of difference ; affirming generally, ‘the just shall live SECT. Χ.}] THE EPISTLE TO THE HEBREWS. 399 by faith.’ Slight as this variety may seem, it is by no means unimportant, as a mark of the New Testament quotations in question being made by the same hand ; and, consequently, that in Hebrews by Saint Paul. A different kind of correspondence, in Old Testament quotation, may be noticed, between Heb. vi. 14, and Gal. ili. 8 ; where the mind of the same writer may be traced, in the selection of different parts of the same promise to Abraham, Gen. xxii. 17, 18: in the former context, we have ἢ μὴν εὐλογῶν εὐλογήσω oe’ in the latter, ὅτι εὐλογηθήσονταν ἐν σοι πάντα τὰ ἔθν. Here, we not only are led to remark the natural recurrence of the same writer, to the same passage of Scripture, but, also, that discriminative appropriateness in its distribution, so peculiarly indicative of the manner of Saint Paul : the part of the promise most offensive to the Jews, and most encouraging to the gentiles, being omitted in the Epistle to the Hebrews, but introduced in that to the Galatians. Attention has been already called to a slight departure, both from the Hebrew text and Ixx. version, in the quotation from Hab. ii. 4, as cited Rom. 1. 17, Gal. i. 11, and Heb. x. 38; and to the literal agreement between Romans and He- brews, in the wording of this quotation. Between these epistles, and in the immediate context of the passage from Habakkuk, Heb. x. 38, one more example, in an Old ‘Testament quotation, (an example without parallel in the whole quotations of the New Testament beside,) remains to be 400 APOSTOLICAL AUTHORITY OF [ SECT. Xi adduced: an instance, at once, of total departure from the Hebrew and 1xx. readings, and of entire agree- ment of wording, as the passage stands in Romans and Hebrews. In the course of the present work, I have had frequent occasion to notice the unfair treatment of the question of its authorship, by com- mentators on the Epistle to the Hebrews. ‘To expose this unfairness in the strongest light, I have only to submit the quotation now in question, with his comment on it, in the words of Michaélis. ‘ Heb. ch. x. 30, ἐμοὶ ἐκδίκησις» ἐγὼ ἀνταποδώσω is a quotation from Deut. xxxil. 35, which differs both from the Hebrew text, and from the Septuagint : and this passage is again quoted, in the very same words, in Rom. xu. 19. ‘This agreement in a reading, which has hitherto been discovered in no other place, might form a presumptive argument, that both quotations were made by the same per- son, and, consequently, that the Epistle to the Hebrews was written by Saint Paul. But the argument is not decisive: for 7t 7s very possible, that, in the first century, there were manuscripts of the Septuagint with this reading in Deut. xxxil. 35, from which St. Paul mght have copied in Rom. xii. 19, and the translator of this epistle, im Heb. χ. 30? Is it possible to read such a passage, without the question naturally springing up in the mind, What amount or force of evidence, can stand the test of criticism like this? in which the fact of the most extraordinary and exclusive example discoverable throughout the New Testament, in a quotation from SECT. X.] THE EPISTLE TO THE HEBREWS. 40] the Old, of departure both from the Greek and He- brew texts, and of agreement between the Epistle to the Hebrews and one of the undisputed epistles of Saint Paul, is formally brought forward, in order only to be dismissed from the argument at will, by the mays, and mights, and possibilities, of a modern German Professor!!! Besides their correspondence in the use of com- mon quotations, there is a further sameness of manner observable between the Epistle to the Hebrews, and Saint Paul’s undisputed epistles, in the modes of quotation. Passing over some minor features of agreement in this particular, I would direct the attention of the reader to two marked peculiarities: the one, the habit of accu- mulating passages, from different parts of the Old Testament, in support of the argument in hand; the other, the use of the connecting phrase καὶ πάλιν, to link together the quotations. In both parti- culars, the Epistle to the Hebrews and Saint Paul’s acknowledged epistles, while they remarkably cor- respond with each other, are distinguished from all the other books of the New Testament. For parallel examples of cumulative quotation, I would refer the reader, generally, to Rom. iii. 10 .... 18, bee's πο ΘΚ passim, compared with Heb. i. ὃ ... 14, lil. passim, and x.5....17. The connect- ing phrase, καὶ πάλιν, (which, unless we except S. Matth. ii. 7, where it is used in a different way, occurs nowhere in the New Testament, but in Hebrews, and Saint Paul’s undisputed epistles, ) can DD 409 APOSTOLICAL AUTHORITY OF [5Ε0Τ. X. be done justice to only by exhibition of the con- texts in which it occurs. The first example of its occurrence, we meet in Rom. xv. 9...12. καθὼς γέγραπται" διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσι, καὶ τῷ ὀνό- ματί σου ψαλῶ. καὶ πᾶλιν λέγει: εὐφράνθητε ἔθνη μετὰ τοῦ λαοῦ αὐτοῦ. καὶ πάλιν" αἰνεῖτε τὸν Κύριον πάντα τὰ ἔθνη, καὶ ἐπαινέσατε αὐτὸν πάντες οἱ λαοί. καὶ πάλιν" "Howias λέγει: ἔσται ἣ ῥίζα τοῦ Ἴεσσαὶ, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσιν. The next instance is found in I. Cor. i. 19, 20. γέγραπται γὰρ" ὁ δρασσόμενος τοὺς σοφοὺς ἐν τῇ πανουργίᾳ αὐτῶν. καὶ πάλιν: Κύριος γινώσκει τοὺς διαλογισμοὺς τῶν σοφῶν, ὅτι εἰσὶ μάταιοι. The remaining examples of this strictly Pauline mode of quotation occur, exclusively, in the Epistle to the Hebrews. — Heb. 1. 5. τίνι yap εἶπέ ποτε τῶν ἀγγέλων" υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγέννηκά σε: καὶ πάλιν: ἐγὼ ἔσομαι αὐτῷ εἰς πατέρα, καὶ αὐτὸς ἔσται μοι εἰς υἱόν : — Again, Heb. il. 12,13. λέγων: ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, ἐν μέσῳ ἐκκλησίας ὑμνήσω σε. καὶ πάλιν: ἐγὼ ἔσομαι πεποιθὼς ἐπ᾿ αὐτῷ:ςἑ καὶ π ἄ λιν" ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός. Again, Heb. iv. 4, 5. εἴρηκε γάρ που περὶ τῆς ἑδδόμης οὕτω: καὶ κατέπαυσεν ὁ Θεὸς ἐν τῇ ἡμέρᾳ τῇ ἑδδόμῃ ἀπὸ πάντων τῶν ἔργων αὑτοῦ. καὶ ἐν τούτῳ πάλιν’ εἰ εἰσελεύσονται εἰς τὴν καταπαυσίν μου. And, lastly, Heb. x. 30. οἴδαμεν γὰρ τὸν εἰπόντα" ἐμοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει Κύριος. καὶ πάλιν" Κύριος κρινεῖ τὸν λαὸν αὑτοῦ. Upon the whole, from what has been advanced in this section, it may safely be affirmed, that, both in the selection, and in the modes of quotation SECT. X.] THE EPISTLE TO THE HEBREWS. 4038 from the Old Testament, the correspondence be- tween the Epistle to the Hebrews and Saint Paul’s acknowledged epistles, will challenge comparison with that subsisting between his acknowledged epistles, compared among themselves. DD 2 4.04 APOSTOLICAL AUTHORITY OF [sEcT. ».@ δ᾿ SECTION XI. IDENTITY OF MANNER BETWEEN THE EPISTLE TO THE HEBREWS, AND SAINT PAUL’S UNDISPUTED EPISTLES, IN THE USE OF KEY-TEXTS. In the progress of this Inquiry it has been fully shown, that, in all the acknowledged marks and characters of Saint Paul’s style, from its minutest to its broadest features; in the choice of single words, and the modes of connecting them ; in the proportion and prominence of parallel passages ; in common figures of speech, and turns of expression ; and in common quotations, and modes of quotation, ...the Epistle to the Hebrews stands identically upon the same footing, with this Apeostle’s undis- puted epistles. One more internal evidence of his hand, and one only, remains still to be brought forward: a feature extending to the general scheme and structure, both of Hebrews, and of all Saint Paul’s uncontroverted epistles. As the pe- culiarity of manner now in question, however, although essentially connected with the first prin- ciples of interpretation, has been altogether over- looked by his commentators, it will be proper, before we proceed to examine its existence in the Epistle to the Hebrews, to verify its existence in the Apostle’s unquestioned productions. The phenomenon to which I would now invite SECT. XI.] THE EPISTLE TO THE HEBREWS. 400 attention, is the regular and orderly recurrence, at certain intervals, generally towards the beginning, the middle, and the end of each epistle, of the same words and ideas, serving, at once, as indexes, both to the main subject, and to the subordinate topics, and as land-marks of their return; or, as I have thought it not unappropriate to denominate them, as key-texts. One proof that the texts in question have been correctly thus denominated, will be found in the fact, that, in those of Saint Paul’s epistles, upon the subjects of which commentators are agreed, these texts will be found, uniformly, to contain, or to coincide with, the recognized subjects ; a fact from which, when once established by experiment, the inference necessarily follows, that, in those of Saint Paul’s epistles, whose subjects are still matter of difference of opinion, the subjects may be de- termined, and can be determined only, by con- sideration of the key-texts: since, if given the subject, we can find the key ; given the key, we can, by parity of reasoning, find the subject ; which, if the test proposed will stand, as it is believed it will, the strictest scrutiny, cannot, from the nature of the case, be arrived at by any process, at variance with this principle of interpretation. Another proof that the texts under considera- tion have been correctly denominated key-texts, arises out of the further fact, that, in all Saint Paul’s double epistles, I. and II. Corinthians, I. and 11. Thessalonians, I. and II. Timothy, and, we may add, Ephesians and Colossians, (letters DD 9S 406 APOSTOLICAL AUTHORITY OF [ SECT. XI. which, though not addressed to the same com- munity, confessedly coincide, as though they had been so addressed), we meet, respectively, the same key-texts. Among the writings of Saint Paul, whose subjects seem least matter of controversy, the foremost place must be assigned to the epistles of this class; as well on account of the practical nature of their contents, (a circumstance, which renders them less liable than some others to mis- construction, ) as because of the reciprocal elucida- tion necessarily given and received by two letters, addressed, by the same writer, to one and the same community. With these epistles, accordingly, we will commence the proposed investigation. The theme of the epistles to the Corinthians is easily ascertained, by consideration, simply, of the state of the Church of Corinth, and the character of its members, as there described by Saint Paul. The apostle represents the Corinthian converts, teachers and taught, as vainly puffed up by the pride, at once, of worldly wisdom, human know- ledge, and spiritual gifts; errours, the fatal effects of which were manifested, in bitter dissensions, gross immorality, and failing faith. The remedies applied, by their Apostle, to these sad disorders, consisted in the putting forward, to the overthrow of the false principles whence they sprung, of the op- posite right and truth, as compendiously expressed I. Cor. xiii. Love, opposed to knowledge falsely so called, forms, then, the key to these epistles ; and, on comparison of I. Cor. i. 5, 7, vill. 1, xii. 8, SECT. XI.] THE EPISTLE TO THE HEBREWS. 407 ΟΣ 1, 2, and of EL) Cor. i: 14; iv. 6, viii. 7, x 5, 6, it appears that this very opposition, the common subject of both epistles, is equally the common subject of both sets of key-texts. The same simple test, similarly applied, brings to light, with equal ease and clearness, the common subject of the two epistles to the Thessalonians. The state of the Church of Thessalonica, when Saint Paul addressed these faithful and beloved children of his ministry, was one of grievous suf- fering and persecution. To confirm their faith, to animate their hope, and to deepen and enlarge their love towards God, and towards the brethren, was, accordingly, the great object of their Father in Christ; and constitutes the theme of each epistle. © Let I. Thess. i.. 2,3, in. 5, 6,-v-'8;)and II. Thess. i. 3, 4, ii, 13, 16, iti. 5, be compared within themselves, and with each other, and it will, at once, be seen, that faith, hope, and charity, the subject-matter of the two epistles, is, also, the subject-matter of the two coinciding trains of key- texts. The common subject of the two Epistles to Timothy, as defined by Saint Paul himself, I. Tim. 1. 3, where he states the special object with which he left ‘ his own son in the faith’ at Ephesus, was the establishment of a pure faith, and a true ministry, against false doctrines, and false teachers. Now this, it should be observed, is the very subject, which we are taught, antecedently, to look for, in epistles mainly designed for the defence and edifi- cation of the great Church of Ephesus, by that DD 4 408 APOSTOLICAL AUTHORITY ΟΕ [880Τ1. XI. memorable prediction of its coming dangers, de- livered, by the apostle himself, to the Ephesian elders, Acts xx. 29; where he expressly forewarns them of the special peril, which impended over them, and the flock committed to their charge: ‘ For this I know, that, after my departure, shall grievous wolves enter in among you, not sparing the flock : also, of your ownselves, shall men arise, speaking perverse things (λαλοῦντες διεστραμμένα), to draw away disciples after them.’ Now, on turning to the epistles themselves, and comparing [. Tim. i. 5, 6;1518, 19; 20, vi:-20,,21, and 1Π1|ν Tims 1: 19. 145 15, 11. 16, 17, 18, iv. 14, 15, 16, within themselves, and with each other, we find, in both epistles, the one anticipated theme; and this common theme, moreover, coincident with their key-texts.t + The key-text in I. Tim. is rendered peculiarly prominent, by its coming, at each recurrence, immediately after a solemn Doxology, (i. 17, vi. 15, 16,) which marks out, independently, the divisions of the epistle. May I be permitted to mention, that it was in this epistle, and owing partly to this circumstance, that I first observed the feature of Saint Paul’s manner, which forms the subject of the present section. Deeply sensible of the disadvantages of the artificial divisions into chapters and verses, I resolved, as far as possible, to free my mind from the imperceptible influence, which such mechanical contrivances inevitably usurp over the judgment; by reading Saint Paul's epistles, as they were written, continuously, and as letters newly fallen into my hands. With this view, in 1816, I perused the whole, an epistle at a lection, in the Omirificam Greek Testa- ment οἵ R. Stephens, which omits the division into verses, and marks that into chapters slightly only in the margin ; (a practice, in some similar edition of the N. T., which even my limited SECT. XI.| THE EPISTLE TO THE HEBREWS. 409 From the contents of the Epistle to Titus, it is very evident, that the state of discipline, or rather of indiscipline, in the Churches of Crete, was not very dissimilar from that of the Church of Ephesus. experience authorizes me earnestly to recommend to others.) I endeavoured to read, as though I had been one of those to whom the letters had been addressed ; and the first result of this method was, the observation of a key-text in first Timothy ; an observation which was soon generalized and confirmed, by an examination of the whole of Saint Paul’s epistles. We are little aware of the extent to which the theology of Protestant Europe has been affected, by the commodious device of Robert Stephens. A French printer, during a hurried jour- ney on horseback, on the road between Paris and Lyons, with a Greek Testament in his hand, has popularized, unawares to himself, by his versicular subdivisions, schemes of theology, equally unknown to the sacred penmen, and to the Fathers of the Church! Surely, instead of walking implicitly in the train of such a go-cart, in the trammels, rather, of such a straight-waistcoat, each book of Scripture should be read, as it was written, in unbroken continuity, discarding, as far as possi- ble, from the mind, these artificial helps and contrivances, if we would study, with a view to extract the genuine sense. The advantages of R. Stephens’s textual divisions are obvious: the disadvantages remain, to this hour, an unexplored field. It is due to the importance of the subject to add, what I trust my kind friend, the Rev. Thomas Brockman, vicar of St. Clement’s, Sandwich, will excuse me for adding, that, upon my mentioning to him, incidentally, the key-texts of Saint Paul’s epistles, and submitting one or two specimens of this law of composition, he expressed his wish to make the experiment himself on the rest of the epistles; and that the result of his independent investigation was, that his analysis of the key- texts invariably coincided with mine. A more satisfactory experimentum crucis could hardly be imagined, both as to the existence, and prominence, of the key-texts, 410 APOSTOLICAL AUTHORITY ΟΕ [5ΕΟΤ. ΧΙ. And, accordingly, we find, in this letter, a great similarity to I. and II. Timothy, both in the object of the mission of Titus, as stated by the Apostle himself, Tit. 1.5; and in the chief theme of dis- course, as unfolded in the progress of the letter. Saint Paul’s professed object, here, is expressed as follows: “ For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting ; and ordain elders in every city, as I had appointed thee.” The disorderly state of the Cretan churches is next exposed, Tit. i. 10,11; while the remainder of the epistle most clearly points to these disorders, and their counteraction, as the main subject of discourse. Now, on comparison of Tit. i. 9, 10, 11. 1, 2, and 11. 8, 9, the subject is taken up, resumed, and brought to a close, as in all the preceding examples, by repetition, in the same, or equivalent werds, of the one key-text. From epistles addressed to the same churches or pastors, we turn now to two epistles, Ephesians and Colossians, not dissimilarly circumstanced from those preceding them in this review, as being con- fessedly composed at the same time, and upon similar subjects. These epistles have already fur- nished several most striking examples of coinci- dence, both in style and structure, with the Epistle to the Hebrews. Let us now examine how far they may throw further light upon the Pauline character of that epistle, by means of the peculiar law of composition, which it is the object of the present section to indicate and establish. The subject of the Epistle to the Ephesians, the SECT. ΧΙ. THE EPISTLE TO THE HEBREWS. 411 mystical union of Jews and Gentiles in one body in Christ, as the head of the universal Church, stands out so conspicuously in the first four chap- ters, that, to judge only by the language of the sacred text itself, it would seem equally impossible to misconceive, or to misrepresent it. When we turn to expositors, however, we soon learn how easily the plainest sense, and the most forcible ex- pression of it, can be evaded and explaimed away. In the outline of this epistle, for example, given by the excellent Doddridge, nothing intelligible is said of the Church, and nothing at all of the mysterious union in tt on which the Apostle so emphatically and sublimely enlarges. By wholly suppressing the Scriptural term mystery, τὸ μυστήριον, the knot which could not be untied, is thus un- ceremoniously cut; and the reader is left to infer, that the doctrinal part of this epistle contains no- thing beyond vague generalities, and pious truisms. When, on the other hand, from partial and _ pre- judiced views like these, we return to the sacred text itself, we find the omitted term constituting the key-term of the whole epistle; and that, in this term, and in this only, its main subject is to be sought and found. ‘The rank of the expression in question, as the key-text of the whole epistle, will be seen on comparison of Ephes. 1. 9, ii. 10, and vi. 19, 20 ; and as, in the former examples, we have seen the key-texts ascertained, by their co- incidence with the acknowledged subjects of the different epistles, so, in the present example, we may see the converse experiment, the ascertainment, 419 APOSTOLICAL AUTHORITY OF [SECTS XI. namely, of the subject, from its coincidence with the key-text. If fresh evidence be required, fresh evidence is at hand, in the kindred and contemporary Epistle to the Colossians ; in which the sameness of matter, and similarity of manner, with that to the Ephesians (a sameness and similarity universally admitted) is further elucidated, at the same time, and attested, by the identity of their respective key-texts; the mystery, τὸ μυστήριον, aS the reader will remark, on comparing Col. i. 27, 11. 2, and iv. 3, 4, forming here, as in Ephesians, the clue to the main argu- ment of the epistle,...the mystical union of Jew and Gentile, in one body, in Christ, as the head of the universal church. From the purely practical character of the Epis- tle to the Philippians, its subject, like that of those to the Thessalonians, does not admit of a question, and consequently has given rise to none. The liberality of the Philippians towards the necessities, and their sympathy in the sufferings, of their Apos- tle, plainly form the theme; and, with this theme, the key-texts, Philipp. 1. 4 ... 7» u. 1, ui. 10, and. iv. 14, most perfectly coincide: the ideas of Chris- tian sympathy and liberality, blended together in these passages, along with the recurrence of the same terms, marking, and preserving, the unity of subject throughout. We now come to the two of Saint Paul’s undis- puted epistles, which, as the assumed grand depo- sitories of the doctrines of Christianity, have, more than all the rest, exercised and divided the Chris- SECT. ΧΙ. THE EPISTLE TO THE HEBREWS. 413 tian world,... Galatians and Romans. ‘The subject of the Epistle to the Galatians, it most fortunately happens, is not matter of controversy ; and, not to define it needlessly anew, we may accept the state- ment of it given by Dr. Macknight, in his learned commentary on the Epistles. ‘The Epistle to the Galatians,’ this writer justly observes, ‘ was designed to prove, that men are justified by faith, without the works of the Law of Moses.’ Te this definition of the subject of the Epistle, I cordially subscribe ; justification by the works of the Law of Moses, being most plainly that ‘other gospel,’ of which the Apostle speaks, as introduced into the Churches of Galatia by Judaizing teachers; and which it is the object of the whole epistle to refute and ex- pose. Conformably with this object, the Apostle opposes to that ‘ other gospel,’ THE GospeEL, which it was his appointed office and ministry to preach among the gentiles : accordingly, his mission to the gentile world, to preach the one true Gospel, if Gal. i. 15, 16, ii. 2, 11. 8, 9, and vi. 15, be compared, will be found to unite the subject and key-text of the epistles. Now, to an unbiassed judgment, looking only tc the plain letter of the two epistles, it must seem obvious, that the acknowledged subject of the Epistle to the Galatians, ‘ Justification by faith, without the works of the Law of Moses,’ is the subject, also, of the closely kindred Epistle to the Romans; the train of thought, the wording, the imagery, the quotations of the two epistles, so far as a long letter can coincide with a short one, 414. APOSTOLICAL AUTHORITY OF [ SECT. XI. being literally identical. Accordingly, the greatest critics, Grotius for example, have not hesitated to affirm the strict identity of their subjects. ‘Idem hic dicit (observes that illustrious scholar, comment- ing on Gal. ili. 19.) quod initio capitis 7. ad Roma- nos. Plané germane iste epistole: et validum est argumentum, si πὸ Judaos quidem Lex nunc obligat, multo minus gentes :’ again, on Gal. i. 21. ‘Tangit precipuum errorem Judeeorum, ut et in Epistola ad Romanos, This chief error, as his context proves, was the common false doctrine, exposed throughout both epistles, namely, that of justification by the works of the Mosaic law. The greater skill, or higher doctrinal prejudice, however, of more modern expositors, has succeeded in the discovery of a total and essential difference, between the subjects of those celebrated epistles : the object of that to the Galatians being, as already stated, to prove the doctrine of justification by faith, without the works of the Law of Moses; while the object of that to the Romans was to prove the doctrine of justification by faith, without the works of law generally ; in other words, in contra-distinction to the works of the natural law of God, written in the consciences of men. Such, to quote the authority of one who may fairly stand as the representative of the modern school, is the distinction drawn by the learned Macknight: but as, upon so high and nice points, we cannot be too careful to avoid misrepresenting the sentiments of others, I must give his distinction in his own words: ‘ Although the subject treated of in the 14 SECT. ΧΙ.7 THE EPISTLE TO THE HEBREWS. 410 Epistles to the Romans, and to the Galatians, be the doctrine of justification by faith, the two epistles differ materially in this respect, that the Epistle to the Romans was written to prove the justification of men by faith, without works of law, that is, without a perfect obedience to the law of God written on men’s hearts; whereas, the Epistle to the Galatians was designed to prove, that men are justified by faith, without the works of the Law of Moses, The distinction here drawn is of so vital moment, that, if admitted, it must altogether change, with reference to the Epistle to the Romans, our prin- ciples of interpretation. Before, therefore, we con- sent to admit it, it well behoves us to examine, whether it be not a distinction without a differ- ence; a point which, on Dr. Macknight’s own authority, I will now undertake to prove. We have just read one statement, from his Preface to the Epistle to the Galatians; let us now listen to another, from his Preface to the Epistle to the Romans. ‘The controversy (he here informs his readers) concerning the obligation of the Law of Moses, viewed in the light wherein I have placed it, was a matter of no small importance ; since, on its determination, depended, whether the Law of Moses, or the Gospel of Christ, should be the reli- gion of the world. No wonder, therefore, that Saint Paul introduced this controversy in so many of his epistles; and that he wrote three of them in particular, for the express purpose of confuting an error, so plausible, and so pernicious : I mean, his 410 APOSTOLICAL AUTHORITY OF [SECT. ΧΙ. Epistles to the Romans, to the Galatians, and to the Hebrews.’ The two statements now before us involve a direct contradiction ; and contradictory proposi- tions cannot both be true: if, as is affirmed in the latter quotation, the subject of the Epistle tothe Romans be justification without the works of the Law of Moses, it plainly cannot be, as alleged in the former, justification without the works of the law of conscience, written, by God, on the hearts of men. The attempt to account for so strange and pal- pable a lapse, in a writer so learned, so laborious, and so candid, may seem an almost hopeless task : yet I think it may be accounted for ; and the true account I take to be simply this, that the former of his opposed statements was written under the bias of inveterate dogmatic prejudice ; while the latter contains, unconsciously, the expression of his own unbiassed judement,...the result of that actual re- view of the internal evidences of the Epistle to the Romans, which his more judicious predecessor i this walk, Dr. Doddridge, so wisely recommends.t +The design of the Epistle has been much more controverted than its date ; and yet it seems so obvious, that hardly any thing has surprised me more, than the different, and inconsistent plans, which ingenious writers have given of it. I should but confound the reader, as well as swell this preface beyond all due bounds, if I should attempt, distinctly, to propose and examine them here. Instead of this, I shall, therefore, content myself with exhibiting (not my own hypothesis, for truly it has been my care to have no hypothesis at all, but) what, upon reading the Epistle, without any view but that of following the Apostle SECT. XI.] THE EPISTLE TO THE HEBREWS. 417 But the identity of subject between the Epistles to the Romans and Galatians, which we have seen affirmed and denied by the same writer, almost in the same breath, is virtually decided by him, in a third passage, taken from that very Preface to Ga- latians, which asserts the opposite view! For, in the passage in question, he expressly acknowledges, that ‘ justification, by faith, without the works of the Law of Moses,’ was the one grand point at issue in the apostolic age. ‘ With respect to cir- cumcision, and obedience to the Law of Moses, if the Judaizers had been allowed to establish these as necessary to salvation, Judaism, as was observed in the Preface to the Romans, would have been the religion of the world, to the utter subversion of Christianity. In a word, of all the questions re- specting religion, which were agitated in the first age, this concerning the justification of sinners by faith, without the works of the Law of Moses, was the most interesting. By the establishment of that doctrine, a bulwark was raised against the re-entering of those superstitions, which disfigured the preceding forms of religion. For, if the sacrifices and cere- monies of the Law of Moses, which were all of di- vine appointment, had no efficacy in procuring the pardon of sin, none of the rites of men’s invention, on which the superstitious set such a value, can have whithersoever he should lead me, 1 find to be assured fact; and I will state these contents in as few, and as plain words as I can, and so every reader will easily see what this great author intended, by seeing what he has done; for no doubt he answered his own design.’ Doddridge, G'en. Introd. to Ep. to Rom. EE 418 APOSTOLICAL AUTHORITY ΟΡ [SECT. XI. any influence in procuring that blessing. Besides, on the right determination of this question, the comfort of the gentile converts, and the hope of salvation hung. No wonder, then, that Paul, to whom Christ had committed the care and instruction of the Gentiles, was zealous in teaching the doctrine of justification without the works of the Law of Moses.’ Now, since both the comfort of the gentile con- verts to Christianity, and the hope of salvation itself, depended, (as this learned writer most justly affirms,) upon this very doctrine, there cannot, surely, exist a reasonable doubt, that a doctrine so all-important would be most especially inculcated by the Apostle of the gentiles, in the epistle, be- yond all the rest of his epistles, appropriated to the indoctrination of the gentile world in the faith. When, therefore, we meet the doctrine of justifi- cation in the Epistle to the Romans, we possess the highest conceivable antecedent evidence, that the justification there treated of, is justification by faith, not, as has been groundlessly assumed, without the works of the natural law of conscience, written by God on the hearts of all men,—but without the works of the Law of Moses, ritual, ceremonial, and moral inclusive. The final settlement of the great question here at issue, however, as all protestants, at least, are bound to agree, must depend on the imternal evi- dences of Scripture. To this infallible authority, accordingly, Dr. Macknight has himself appealed, to prove that the subject of the Epistle to the SECT. ΧΙ.7 THE EPISTLE TO THE HEBREWS. 419 Galatians, as contra-distinguished from that of the Epistle to the Romans, is justification by faith, without the works of the Law of Moses. His sole authorities for this inference, he acknowledges to be derived from certain texts in the Epistle to the, Galatians, in which, as he conceives and maintains, ‘the opposition between the works of the Law, and the obedience of faith, and between the spirit and the flesh, plainly showeth that by the /aw, in this discourse, the Apostle means the Law of Moses, In support of this opinion, the following is among his strongest examples. ‘ He, then, who supplied to you the Spirit, and wrought miracles among you, did he these on account of the works of the Law, or on account of the obedience of faith ??— ‘ Here (proceeds the commentator) the opposition between the works of the law, and the obedience of faith, and between the Spirit and the flesh, plainly showeth that, by the law, in this discourse, the Apostle means the Law of Moses.’ Now, if this mode of reasoning be legitimate and sound, as applied to determine the subject of the Epistle to the Galatians, it must be equally sound and legitimate, as applicable to the determination of the subject of the Epistle to the Romans. ‘To the law and to the testimony,’ then, let us, also, appeal; and make the experiment how far we can ascertain the subject of the Epistle to the Romans, by a similar reference to the text of the epistle. In the second chapter, the Apostle apparently intimates, that he is about to treat of the Mosaic law, by the antithetical comparison there instituted, 420 APOSTOLICAL AUTHORITY ΟΕ [SECT. XI. between the Jew and the gentile: an intimation which he follows up, immediately, by a twofold reference to their respective laws,... the Law of Moses, and the law of nature and conscience: ‘ For as many as have sinned without law, shall also perish without law; and as many as have sinned in the Law, shall be judged by the Law. For not the hearers of the Law are just before God, but the doers of the Law shall be justified.’ The parties here opposed, being Jew and gentile, the two laws, thus placed in opposition to each other, can plainly be no other than their respective laws ; the definite phrase, the Law, denoting the Law of Moses; the indefinite expression, a law, the natu- ral law of God, written on the hearts of men. The received rules of language would fix this sense upon the Apostle’s general statement, had he not himself fixed his meaning with a definiteness and precision, which the force of prejudice could alone overlook,— when he presently adds, ‘ When the gentiles, which have not the Law, do, by nature, the things contained in the Law, these, having not the Law, are a law unto themselves: which show the work of the Law written in their hearts, their conscience, also, bearing witness, and their thoughts, the meanwhile, accusing, or else ex- cusing, one another.’ ‘This single text, taken in the only intelligible sense of which it is capable, is sufficient for the overthrow of that modern scheme of interpretation, which would make the subject of the Epistle to the Romans to be justification by faith, not, as in Galatians, in contra-distinction to SECT. XI.] THE EPISTLE TO THE HEBREWS. 421 the Law of Moses, but in contra-distinction to God’s moral law written in the consciences of men. But this groundless distinction is equally refuted by every subsequent verse of this chapter, and by every succeeding chapter of the epistle itself. Thus, when the Apostle proceeds, ‘ Behold, thou art called a Jew, and restest in the Law,’ the law spoken of, beyond all controversy, is the Law of Moses. Again, when he indignantly asks, ‘ Thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God ?’” that the Mosaic Law, and this only, is intended, is self-evidently apparent. In the third chapter, when he con- vinces the Jews of sin out of their own Scriptures, and concludes his awful summary, from their own Psalms and Prophets, in these words,—‘ Now we know that what things soever the Law saith, it saith to them who are under the Law ;’ in the opening of the seventh chapter, when he thus directly addresses himself to the Jews,—‘ Know ye not, brethren (for J speak to them that know the Law) ;? in the tenth, where he speaks of Christ as the end of the Law, and of Moses, as describing ‘the righteous- ness which is of the Law,’—is it possible for lan- guage more plainly to express, that his subject is, justification by faith, without the works of the Law of Moses, or, in other words, one and the same with that of the Epistle to the Galatians ? Having thus doubly argued the identity of the subject, in Romans and Galatians, from the self- destructive evidence of an objector, and from the EE 3 422 APOSTOLICAL AUTHORITY ΟΡ [SECT. ΧΙ. contents of the epistles themselves, we can return with advantage to found a third, and wholly inde- pendent, argument, arising from the identity of their respective key-texts. The key-text of Gala- tians, it has been stated, is Saint Paul’s announce- ment of his commission to preach the Gospel among the gentiles. Let the reader now compare Rom. i. 5, vi. 16, xv. 15, 18, and xvi. 25, 26, and, in these key-texts, he will find, only in ampler terms, identically the same announcement of his commission to proclaim the Gospel among the whole gentile world, in order to bring them info obedience to the faith. Having thus inferred the subject of the Epistle to the Romans, from clues furnished by the Epistle itself, we come, with great advantage, to examine certain grounds, which would lead us, antecedently, to expect, that this particular subject was the sub- ject most likely to be treated of by Saint Paul, in this particular epistle. ‘The wholly independent grounds of this expectation are to be found in the Book of Acts; where we meet with Saint Paul’s own account of the main object of his apostolical commission and teaching; and of the main cause, also, of his sufferings and persecutions, at the hands of his Jewish countrymen. In his grand confession of the faith, preserved in his discourse in the Synagogue at Antioch in Pisidia, (Acts xii. 14.....41.) he thus states, to the Jews of that place, the main purport of his commission, .. . ‘Be it known unto you, therefore, men and brethren, that, through this man, is preached unto you the SECT. XI.] THE EPISTLE TO THE HEBREWS. 423 forgiveness of sins: and, by him, al/ that believe are justified from all things, from which they could not be justified by the Law of Moses’ In this formal definition of the main object of his ministry, and subject of his teaching, both to Jew and gentile (ἐν τούτῳ πᾶς ὁ πιστεύων δικαιοῦται), we recognize, at once, and establish anew by the recognition, the common doctrine of Romans and Galatians, ‘ justi- fication by faith, without the works of the Law of Moses?’ But, on comparison of Acts xxi. 98, xxi. 21, 22, it will be seen, further, that it was his preaching of this doctrine to the gentiles, which conducted their Apostle a prisoner to Rome: a fact which supplies peculiarly appropriate reason for the doctrine itself, and his commission to pro- claim it to the gentile world, forming the subject of his Epistle to the Romans. The accusation preferred against him, by the Jews of Asia, Acts xxi. 28, plainly unites the charges of preaching the obnoxious doctrine in question, and of preaching it among the gentiles: ‘This is the man that teach- eth all men, every where, (πάντας πανταχοῦ διδάσκων) against the people, and the Law, and this place.’ There cannot be a moment’s doubt, that, by the teaching against the Law, here spoken of, is meant the doctrine proclaimed, by the Apostle himself; Acts xiii. 38, 39, ...in other words, justification by faith, in contradistinction to the favourite doctrine of the Jews, justification, namely, by the works of the Mosaic Law. But from Acts xxii. 21, 22, we further learn, that the climax of Saint Paul’s crime was, his proclamation of this great truth to the EE 4 124 APOSTOLICAL AUTHORITY OF [SECT. XI gentiles. From the moment that they were ad- dressed in their own Janguage, the assembled mul- titude, comprizing all ranks and orders of the Jewish nation, as the expressions, ‘men, brethren, and fathers,’ plainly shows,—listened, in silent attention, to a certain point, when all, instanta- neously, became again confusion and uproar: and what was this point? Let Saint Paul himself reply—‘ And he said unto me, Depart: for J will send thee far hence unto the Gentiles.’ “ And they gave him audience,’ proceeds his historian, ‘ wnto this word,... and then lifted up their voices, and said, Away with such a fellow from the earth ; for it is not fit that he should live!’ The consequences of this explosion of the popular zeal (as Saint Paul himself, Acts xxvii. 17... 20, informs the Jews of Rome, ) were, his deliverance into the hands of the Romans, and his first imprisonment at Rome; where his last recorded declaration, with which the history itself concludes, was a proclamation, to his unhappy countrymen, of his apostleship to the gentiles: ‘ Be it known, therefore, unto you, that the salvation of God is sent unto the gentiles, and that they will hear it.’ With the declaration with which the book of Acts ends, the Epistle to the Romans begins: ‘ By whom we have received grace and apostleship, for obedience to the faith among all nations, (lite- rally, among all the gentiles) for his name.’ This key-text occupies the foremost place in the address, and the foremost, also, in the final salutation, of the Epistle: it recurs, in equivalent, and in the SECT. XI.| THE EPISTLE TO THEHEBREWS. 425 same words, in the intermediate chapters. By every rule, therefore, of just criticism, and of plain common-sense, we are led once more to the con- clusion, that his Apostolical commission to the gentiles, and the special doctrine of justification which it was his office to teach (as described by the Apostle himself, Acts xii. 38, 39), or justifi- cation by faith, without the works of the Law of Moses, form the proper subject of the Epistle to the Romans. Now it requires a very little reflection only to perceive, that the settlement of the subject of any well-ordered discourset, necessarily sets limits to its interpretation: that any interpretation of the subordinate topics, which shall carry these beside, or beyond, the main subject, must, in the very nature of things, be unsound and unauthorized. But the subject of the Epistle to the Romans, as defined and limited by its key-text, is strictly and purely economical ; referring to that great change in the Divine economyt, by which the Jews were to be nationally broken off from, and the Gentiles nationally grafted in upon, the true olive-tree. The subject of the Epistle to the Ephesians is, in this respect, different, that it reaches onward to the + ‘The wise and well-couched order of Saint Paul’s own words,’ could not escape the observation of a critic, a scholar, and an orator like Milton: the extraordinary excellence of whose own style stamps a value on his testimony, very different, indeed, from any attaching to the contrary notions, entertained and advocated by so many modern sciolists. £ I. Cor. iv. 1, 2, ix. 17, Ephes. i. 10, iii. 2, Col. i. 25. These references set the seal of Scripture upon the term here employed. 4.26 APOSTOLICAL AUTHORITY OF [ SECT. XI. time of the final reunion of Jew and gentile, under Christ, as their head, in the one universal Church : that of the Epistle to the Romans respects an earlier stage of the process; the national or economical rejection of the Jews, and the national or economi- cal adoption of the Gentiles. ‘The antithetical opposition instituted between these two parties, in the earlier and later chapters of the epistle, is un- deniable ; and seems admitted accordingly, by all interpreters, whose opinions are of any received value ; and the economical adoption of the gentiles being the subject of the letter, we are bound to limit, by reference to this, the interpretation of the intermediate chapterst ; which, if examined in this light, instead of the high and dark points of “ fate, free-will, foreknowledge absolute’ (topics which — our great poet himself resigns to the discussion of inhabitants of another region), will be found to contain, primarily, a prophetic forewarning of the national excision of the Jews, and the national in- corporation of the gentiles, as the chosen people of God; will be found to regard, mainly, the ways of God’s Providence, as preliminary to the workings of his grace ; and to respect the spiritual condition + The clue to Rom. vii. 8......25, (a context which has most needlessly perplexed and divided interpreters, and which has been made the basis of most unsound views of the moral efficacy, or inefficacy, rather, of Christianity) is supplied by Saint Paul himself, I. Cor. iv. 6, where he plainly apprizes us, that it was his habit to speak unpalatable truths, by a euphemism, in his own person, ... to describe the case of others, as though he were the party concerned : ταῦτα δὲ; ὠδελφοὶ, μετεσχημάτισα εἰς ἐμαυτὸν καὶ ᾿Απολλὼ, OP ὑμᾶς" ta ἐνήημῖν μάθητε, \ Nise \ a / ~ TOMNUVUTED γεγβάπται PPoveEery SECT. XI.| THE EPISTLE TO THE HEBREWS. 427 of individuals, only as this musé be affected, by the individual use, or the individual abuse, of eco- nomical and providential mercies. With this view of the subject, and subordinate parts of the Epistle, the Apostle’s imagery and illustrations most perfectly coincide. The image of the potter and the clay is taken from an Old Testament prediction, which most incontrovertibly relates, not to a spiritual, but to a national judgment on the Jews; and so, accordingly, it is explained, in the headings of the eighteenth and nineteenth chapters of Jeremiah, in the authorized English ver- sion: “ Under the type of a potter, God showeth his absolute power in disposing of nations. Under the type of breaking a potter’s vessel, is foreshowed the desolation of the Jews for their sins” ‘The ex- ample of Esaut and Jacob again, is as plainly one, not of spiritual, but of national adoption and _ re- jection, fulfilled in the respective fortunes of the Kdomites and the Israelites. To press this imagery beyond its natural and rational application, is to be ‘wise above what is written:’ to infer, from the national and temporal rejection, the spiritual and eternal reprobation, of unhappy Esau, would be to enter, as judge, into the council-chamber of Hea- ven, and there to deal out a measure of “ judgment without mercy,’ which, did not His ‘ mercy still re- + The case of Esau, quoted in Romans and Hebrews, and nowhere else throughout the New Testament, supplies a fresh mark of the common authorship of these epistles. tion referred to in Romans, (Mal. i. 2, 3), directs us, in the plainest terms, for its fulfilment, to the history of the Jews and Edomites. The predic- 428 APOSTOLICAL AUTHORITY ΟΕ [ SECT. ΧΙ’ joice against judgment,’ and were not this errour, happily, an errour more of the head than of the heart, might well draw down, upon its metaphysical dis- pensers, a righteous retribution, for their injustice to God, and their uncharitableness to man, at the hands of ‘ the Judge of all the earth.’ It is im- possible, however, to understand the argument, or apply the imagery, of Romans, as they have been, too commonly, misunderstood, and misapplied, without pronouncing upon Esau this uncharitable sentence of spiritual reprobation. While, however, the horribile decretum of Calvin, and his followerst, is no where to be met with in the Epistle to the Romans, the salutary doctrine of a conditional election, as maintained by the Church of England?, is not the less justly deducible from + It is impossible, surely, to reflect upon the dark and revolting dogmas which have been gratuitously extorted, not by the ἀμαθεῖς and ἀστήρικτοι Only, but by so many learned and good men, from the writings of Saint Paul, without a sense of live- liest thankfulness, that the interpreters were not the framers, of the word and laws of God. In the words of the son of Sirach, may we not well exclaim,... ἐμπεσούμεθα εἰς χεῖρας Κυρίου, καὶ οὐκ εἰς χεῖρας ἀνθρώπων" ὡς γὰρ ἡ μεγαλωσύνη αὐτοῦ, οὕτω καὶ τὸ ἔλεος αὐτοῦ ! 1 The ‘golden mean, which the Church of England has preserved, in her doctrine of election and predestination, is equally observable in her doctrine of justification: as her doctrine of election is not absolute nor irrespective, but foreknowing and conditional, so her doctrine of justifica- tion is not notional, nor forensic, but practical and expe- rimental. This is to be inferred from the whole tenor and spirit of her Liturgy: it can be demonstrated, from compa- rison of her eleventh and thirteenth Articles. Article xi., entitled ‘Of the justification of man,’ we learn, indeed, that SECT. XI. 7 THE EPISTLE TO THE HEBREWS. 4:29 this epistle: since the kingdoms of Providence and of Grace are so nearly allied, that it is not for short- sighted man to draw the line between them: to pronounce where God’s providential election ends, or his election of grace begins; or to fathom the depths of spiritual mercy and blessing, not to com- munities only, but to individuals, with which God’s least extraordinary providential dealings may be fraught. If we desire an example instar omnium of this consolatory truth, we may find this example in the life and ministry of Saint Paul; whose separation from his mother’s womb, as ‘ a chosen vessel, unto Christ, to bear his name before the Gentiles, and kings, and the children of Israel,’ was not less memorable for its personal, than for its ‘We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ, by faith, and not for our works or deservings:’ Article xiii., on the other hand, entitled ‘Of works before justification, the nature of the ‘works and deservings, intended by the eleventh Article, is expressly stated in the title, while the doctrine of justification itself is formally defined in the body of the Article; where ‘ works before justifi- cation, are explained to be, ‘works done before the grace of Christ, and the inspiration of his Spirit ;’ a definition whence it irrefragably follows, that ‘the justification of man,’ and his reception of ‘the grace of Christ, and the inspiration of his Spirit,’ are one and the same thing: in other words, that individual justification consists, not in what has been done, col- lectively, for man, but in what is done, individually, in man, by that grace and power of Christ of which the Apostle speaks, (Col. i. 27.) .. «ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης" and again (Gal. iv. 19, in terms which prove this to be ‘the one thing needful’) τεκνίω μου, ais πάλιν ὠδίνω, ἄχρις οὗ moppw θῇ Χριστὸς ᾽ ε»- εν U/AbVe 490 APOSTOLICAL AUTHORITY OF [SECT. XI. ministerial consequences. Here, however, let us reverently pause: ‘ the place whereon we stand is holy ground :’ we touch upon the confines of ‘ those deep things of God,’ which forced the great apostle himself to exclaim, ‘ O the depth of the riches both of the wisdom and knowledge of God! how un- searchable are his judgments, and his ways past finding out!’ From this review of the reciprocal authentication afforded, by the subject and the key-text of the Epistle to the Romans ; and of the limits necessarily set to its interpretation, by the settlement of the subject, —we pass to the question of the existence of this Pauline law of composition, in the Epistle to the Hebrews. The admitted theme of this epistle is, the doctrine of the eternal, and infinitely perfect, High-priesthood of Christ ; of which doc- trine (with the exception of the references to it, Rom. xv. 16, I. Cor. ix. 13, and Ephes. v. 2, re- ferences which imply a fuller treatment of the sub- ject, elsewhere, by the hand of Saint Paul) this epistle is the sole depository. But the consumma- tion of Christ’s priestly office was then only ac- complished, when, having offered himself once ἃ sa- crifice for sins, he sat down for ever at the right hand of God. This plainly follows, from the analogy in- stituted with the Aaronic priesthood: since, as the Jewish High Priest completed the propitiation, for himself and the people, by entering once a year into the Holy of holies on earth, there to offer the periodical sacrifice for sins ; so was it essential to the completion of Christ’s High-priesthood, that, having SECT. ΧΙ. 7 THE EPISTLE TO THE HEBRE 431 entered into the Holy of holies above, once for all by the sacrifice of himself, he should there abide for ever, making intercession for us.t Accordingly, as Christ’s eternal Priesthood is the theme, so his eternal session at the right hand of God will be found, on comparison of Heb. i. 3, vil. I, x. 12, and xi. 2, to constitute the key-text of the Epistle to the Hebrews: with this important corroboration, on its recurrence at the commence- ment of the eighth chapter, that formal notice is there given of its being the key-text, by the de- claration that, in this doctrme, was comprized the sum of all that preceded: κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις, τοιοῦτον ἔχομεν ἀρχιερέα, ὃς ἐκάθισεν ἐν δεξιᾷ τοῦ ϑρόνου τῆς μεγαλωσύνης ἐν τοῖς οὐρανοῖς, κ-. A. And thus, as in all the other features, so in this most peculiar, at the same time, and most comprehensive feature of Saint Paul’s style, the use of key-texts, the Epistle to the Hebrews stands an example of the most perfect identity of manner, with the Apostle’s unquestioned productions. If, from the ascertained fact, we turn to the antecedent probability, that the great doctrine in question would form the subject of an apostolical epistle, composed expressly for the Jews, we find this probability suggested and sustained, by the following analogous facts of the New Testament : 1. That our Lord himself, S. Matth. xxii. 43, 44, rests on this truth the proof of his Divine nature and office; ‘ Jesus asked them, saying, What think + Heb. ix. 12, x, 12, vii. 25. 432 APOSTOLICAL AUTHORITY OF [SECT. XI. ye of Christ? whose son is he? ‘They say unto him, The son of David. He saith unto them, How, then, doth David, in spirit, call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool ?’t 2. That Saint Mark’s Gospel, dictated, as is thought, by Saint Peter, concludes with the proclamation of this high doctrine,... ‘So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God.’ And, 3. ‘That the crowning testimony to the proto-martyr Saint Stephen’s address to his infatuated countrymen, was the vision of the Son of man, standing at the right hand of God: ‘ But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God: and said, Behold I see the heavens opened, and the Son of man standing on the right hand of God.’ ‘The witness thus borne, by him, to this heavenly vision, was, as we learn from Acts vil. 57...59, the immediate cause of his martyrdom ; and the rage of his murderers, on hearing his wit- ness, proves that this very doctrine was the doctrine most obnoxious to the Jews, and, therefore, the doctrine most needful for them; the completion, in other words, of the work of their promised and expected Messiah. The antecedent likelihood that Saint Paul would write an epistle for the instruction of the Jews, is + Heb.i. 13, and x. 12, 13, the key-text is supported by the double quotation of this very text, from the hundred and tenth Psalm. SECT. XI.] THE EPISTLE TO THE HEBREWS. 433 suggested by the very wording of his apostolical commission : ‘ He is a chosen vessel unto me, to bear my name before the gentiles, and kings, and the children of Israel’ This last branch of his apostleship, the climax of the whole, would clearly be incomplete, if he did not write, as well as preach, to the Jews; if he withheld from them, while he so freely communicated to the gentiles, his perma- nent instructions. The fact of such a course being alike contrary to the tenor of the Apostle’s com- mission, and to the analogy of his conduct, is alone an argument of great moral force, in support of his claims to any unclaimed epistle of the New Testa- ment, addressed, avowedly, to the Jews. The antecedent likelihood that, if addressing himself to Hebrews, he would urge the particular doctrine, which forms the subject of the existing epistle, may be gathered from the fact, that he was present at Saint Stephen’s martyrdom, and con- curred in his condemnation on account of this very doctrine ; and is plainly shown by the further fact, that he, and he alone, among the penmen of the New-Testament epistles, has urged this doctrine, as the climax of the Gospel scheme, in several of his undisputed epistles: so Rom. vii. 34, we read, ‘ It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who, also, maketh intercession for us ; Ephes. 1. 15... 20, ‘Wherefore I also, after I heard of your faith im the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus FF 4684. APOSTOLICAL AUTHORITY OF [ SECT. XI. Christ, the Father of glory, may give unto you the spirit of wisdom and revelation, in the knowledge of him: the eyes of your understanding being en- lightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places ;? and Col. iu. 1, ‘If ye, then, be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God.’ Surely it is impossible to compare these sublime enunciations, with the reiterated enuncia- tions of the same great truth in the Epistle to the Hebrews, without the involuntary recognition of the same spirit, and the same pen. ‘Thus, when, from the twofold antecedent presumption, 1. that an apostolical epistle to the Hebrews would turn on the doctrine of Christ’s High-priesthood, and, its consequence, his eternal session at the right hand of God; and, 2. that Saint Paul, especially, might be expected to advance and urge this doc- trine upon the Jews,...we turn to the Epistle to the Hebrews itself, we find both presumptions borne out and confirmed by the facts of the case : we find, in this doctrine, the theme of the Epistlet ; + The clearness with which the framers of our Liturgy saw, and entered into, this grand doctrine, as the consummation of the whole Gospel scheme, is shown, with true sublimity of thought and expression, in the closing address of the eucharistic SECT. XI.] THE EPISTLE TO THE HEBREWS. 486 and we find it put forward in the very terms, in which it stands in his undisputed writings. The correspondence, here, between natural anticipa- tions, and actual facts, presents an amount of moral evidence, which it is easier to see and feel, than to convey in words. The antecedent likelihood, that, in an epistle addressed exclusively to Hebrews, Saint Paul would suppress his name, is so abundantly sug- gested, by the nature of his position, by the cha- racter of the Apostle himself for consummate prudence and caution, and by the warning which he had received from heaven of the fruitlessness of any open, or direct efforts, on his part, for the conversion of the Jews, (a warning which he himself thus publicly makes known to the assembled Jews of Jerusalem,...‘ And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; and saw Him saying unto me, Make haste, and get thee quickly out of Jerusalem: for they will not receive thy Doxology: “Ὁ Lord, the only-begotten Son Jesus Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us: Thou that takest away the sins of the world, have mercy upon us: Thou that takest away the sins of the world, receive our prayer: Thou that sittest at the right hand of God the Father, have mercy upon us. Here, as in Hebrews, this doctrine is the close and climax of the whole. If the Liturgy of the Church of England were examined more by comparison with Scripture, both the excellence of its use of Scripture language would be more fully appreciated, and our views of Scripture would become more just and enlarged. FF Q 436 APOSTOLICAL AUTHORITY OF [SECT. XI. testimony concerning me,’) that I must confess my ground of surprize to be, not that his name does not head this epistle, but that the fact of its being anonymous has not been felt by αἰ its commenta- tors, as it has by some, to furnish a moral presump- tion of the strongest kind, in favour of the letter being the production of Saint Paul; who alone, of all the sacred penmen, and of all the first Christian teachers, had known and decisive reasons for con- cealing, in the first instance especially, his name and ‘ testimony’ from the Jews: I repeat, in the first instance especially, because such a precaution, on his part, would appear to have been absolutely necessary to procure a hearing for truths, which, once heard, could not fail to force their way to the convictions, at least, if not to the hearts and con- sciences, of men, perfectly qualified to see the invincible force of arguments, built on Moses and the prophets. The hearing once procured, the epistle once read, the discovery of its author would obviously be matter of minor consequence. Let not, then, a reasonable and Scriptural pre- sumption in favour of the received title of the epistle, be converted any longer into an irrational objection. In immediate connection with the identity of manner observable, between the Epistle to the Hebrews, and Saint Paul’s unquestioned epistles, in the use of key-texts, as indexes to the principal subjects, we have now to consider two further features of coincidence: namely, 1. the occurrence of the key-text of one epistle, as a subordinate SECT. ΧΙ.] ©THE EPISTLE TO THE HEBREWS. 497 topic in another; and 2. the occurrence of similar verbal clues, as indexes to the subordinate topics, and marks of their recurrence. 1. The former of these Pauline usages, the change of the main subject of one epistle into a subordinate topic in another, has been already in- cidentally illustrated, p.433,434, in the occurrence, in this way, of the subject of Hebrews, in the Epistles to the Romans, the Ephesians, and the Colossians. In proof that this practice supplies a genuine trait of Saint Paul’s manner, I need only observe, that the same habit of composition is to be traced throughout his undisputed epistles, com- pared among themselves: thus, the subject of the Epistle to the Romans, the Apostle’s special com- mission to bring the whole gentile world under the obedience to the faith, is quite subordinately, yet most clearly, re-introduced II. Cor. vii. 15, and x. 5, 6, and no where else: again, we meet the main theme of the Epistles to the Thessalonians, and of those to the Corinthians, or Faith, Hope, and Charity, under different views, introduced incidentally and subordinately, Gal. v. 5. 6, Ephes. i. 15, Col..1.°4. 5, 1. Tim.1. 5, vi. Wyo Tc Timi 4, 11. 22, ili. 10, Tit. i. 2, and Philemon 5: the additional topic knowledge, so conspicuous a fea- ture in the subject of I. and II. Corinthians, is glanced at once, and once only, elsewhere, namely, in I. Tim. vi. 20, accompanied by an epithet, which fixes both the reference and meaning, τῆς ψευδωνύμου γνώσεως : © the Gospel of the FF 3 4:38 APOSTOLICAL AUTHORITY OF [ SECT. XI. uncircumcision,’ wherewith Saint Paul was en- trusted, and which, in contra-distinction to that “ other gospel,’ by which they had been led astray, plainly forms the theme of his Epistle to the Gala- tians, is indirectly, yet most distinctly, alluded to, in the Epistle to the Romans, ii. 16, xvi. 25, in the expression, ‘my gospel,’ τὸ εὐαγγέλιόν μου : the com- mon theme, lastly, of the Epistles to Timothy and Titus, (the warnings against false teachers, ) is thus touched on, in the Epistles to the Philippians and Colossians ; Philip. i. 2, ‘ Beware of dogs, beware of evil workers, beware of the concision ;’ Col. 11. 8. ‘ Beware lest any man spoil you through phi- losophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.’ The neighbourhood of Colosse to Ephesus, the scene of Timothy’s ministry, points the allusion, in the last quotation, to the subject of the Epistles to Timothy. 2. The other usage, common to Hebrews and Saint Paul’s undisputed epistles, the occurrence of subordinate verbal keys, marking the introduction, and the resumption, of subordinate topics, claims par- ticular attention, as the ramification of that Pauline law of composition, which defines the main subject by certain leading key-texts. From what has been already submitted under this head, the object of the writer, and the duty of the reader, seem equally clear. According to every rule of just reasoning, and of good writing, the object of an author, in the adoption of a practice of this nature, can only be, SECT. XI. | THE EPISTLE TO THE HEBREWS. 4939 to define, to limit, and to tie again, the thread of his discourse: but the object of the author decides the duty of his readers and interpreters; who are plainly bound to be guided, limited, and tied down, in their interpretations, by the rules and restrictions of language, which their author himself has thought fit to lay down. Having said thus much upon the interpretative value of the principle of composition in question, we will proceed to follow out its ap- plication, by Saint Paul and in Hebrews, not with reference to the main subjects only, but, also, to the minor topics. I shall first exemplify, from Saint Paul’s undoubted productions ; beginning with the Epistle to the Romans. The first chapter of Romans contains a fearful delineation of the apostasy from the natural law of conscience, and of the consequent enormities and abominations, of the gentile world: the climax of this description is given, Rom. 1. 24. “ Wherefore, God also gave them up to uncleanness, through the lusts of their own hearts, to dishonour their own bodies between themselves :’ mark, now, the anti- thetical resumption, in corresponding words, of this very topic, at the commencement of the twelfth chapter, Rom. xu. 1. “1 beseech you, therefore, brethren, present your bodies a living’ sacrifice, holy, acceptable unto God, which is your reasonable service.” Can words more decidedly convey the designed contrast here ?...a contrast, however, disjoined, by the interposition of more than ten intermediate chapters. The reasoning, and the FF 4 "ἢ 440 APOSTOLICAL AUTHORITY ΟΡ [SECT. XI. connection, are alike not to be mistaken: ‘ I have depicted to you the lives and conversation of the gentiles; let your lives and conversation be the opposite to theirs: they dishonoured God, by dis- honouring their own bodies; be it your study, therefore, to honour God, by honouring your’s.’ Throughout the first and second chapters of Ro- mans, we find the Jew and the gentile antitheti- cally opposed :' throughout the tenth and eleventh chapters, we meet a parallel antithetical opposition. Rom. i. 28, 29, we read a description of the true Israelite: Rom. ix. 6, 7, 8, we meet an exact counterpart of this description. Rom. ii. 1, 2, we have a brief account of the benefits of the Jews’ religion: Rom. ix. 4, 5, we have the same account, expanded into an animated detail of those benefits. It would be easy to multiply examples, and ex- amples, moreover, explanatory of the most impor- tant parts of the epistles, were it not my business, in a work like the present, rather to indicate, than to exhaust. The Epistle to the Ephesians opens with a solemn thanksgiving, for the benefits derived to God’s family on earth, from God’s family in heaven: ‘ Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings, in heavenly places, in Christ:’ in the third chapter, ii. 10, the topic is resumed in another aspect, as it respects the benefit derived to the Church in heaven, from the Church upon earth ; ‘To the intent that now, unto the principalities SECT. XI.| THE ἘΡΙΒΤΙΕ ΤῸ THE HEBREWS. 441 and powers im heavenly places, might be known, by the Church, the manifold wisdom of God.’ Ephes. i. 10, we read of the union of “ all things in Christ, both which are in heaven, and which are on earth :? Ephes. i. 14, 15, we read of the same union, under the same head; ‘ For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family 72 heaven and earthisnamed.’ ‘The idea, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, Kphes.i. 10, is answered, Ephes. iii. 9, by the idea, τὰ πάντα κτίσαντι διὰ ᾿Ιησοῦ Χριστοῦ. Ephes. re 20, 21, we read, ἐν τοῖς ἐπουρανίοις, ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας. the zpsissima verba recur Ephes. iii. 10, γῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις. The expressions, πολιτεύεσθε, Philipp. i. 27, and τὸ πολίτευμα, ii. 20,— εἰς προκοπὴν τοῦ εὐαγγελίου, i. 12, and εἰς τὴν ὑμῶν προκοπὴν, 1. 25,— ἵνα εἴτε ἐλθὼν καὶ ἰδὼν ὑμᾶς, εἴτε ἀπὼν, ἀκούσω τὰ περὶ ὑμῶν, 1:27; compared with μὴ ὡς ἐν τῇ παρουσίᾳ μου μόνον, ἀλλὰ νῦν πολλῷ μᾶλλον ἐν τῇ ἀπουσίᾳ μου,---- though less striking, sufficiently indicate the same habit of composition. I. Tim. i. 8, we meet ἵνα παραγγείλης, and i. 18, ταύτην τὴν παραγγελίαν, 1. 8, μὴ ἑτεροδιδασκαλεῖν, and vi. 8, εἴ τις ἑτεροδιδασκαλεῖ, 1. 4, αἵτινες ζητήσεις παρέχουσι, V1. 4, νοσῶν περὶ ζητήσει ς; 1. 18, ταύτην τὴν παραγγελίαν παρατίθεμαί σοι; κιλ. Vie 20, τὴν παρακαταθήκην φύλαξον. x. A. 11. Tim. i. 12, τὴν παραθήκην μου φυλάξαι, 1. 14, τὴν καλὴν παρακαταθήκην φύλαξον, 11. 2, ταῦτα παρ abou, 198s ἐμὲ τὸν δέσμιον αὐτοῦ " συγκακοπάθησον, 11:9} σὺ οὖν κακοπάθησον, 11. 0, ἐν a κακοπαβῶ μέχρι δεσμῶν, ἵν. ὅ, σὺ δὲ... κακοπάθησον. 442 APOSTOLICAL AUTHORITY OF [SECT. XI. Tit. 1. 8, τοῦ σωτῆρος ἡμῶν Θεοῦ, 1. 4, ἀπὸ Θεοῦ πατρὸς, καὶ Κυρίου Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἣ μ ὦ ν; lil. 4, τοῦ σωτῆρος ἡμῶν Θεοῦ, lil. 6, διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος ἡμῶν Heads 10} πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι, 111. 1, πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους. It remains only to show, that the same habit of composition prevails, not in the conduct of the main subject only, but, also, in the treatment of the subordinate topics, throughout the Epistle to the Hebrews. In the developement of the theme of this epistle, (the eternal High-priesthood of Christ, ) the great object of the writer most manifestly is, to demonstrate, the efficacy of this doctrine to produce, and its tendency to lead on to perfection : διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότητα φερώμεβα, isthe practical bearing, and might stand as the motto, of the whole letter. Let us now ex- amine the management of this topic, in connection with the Pauline principle of key-texts. Heb. ii. 10, we find it stated, as essential to the Divine plan for the redemption of mankind, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι" Heb. xii. 2, we have the topic resumed, in the same very peculiar terms, ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν. In the intermediate chapters, the expressions, καὶ τελειωθεὶς ἐγένετο. x. A. (v. 9.), + This twofold alternate ascription, in the same contexts, of the same epistle, of the term Saviour, to Christ, and to God, most forcibly asserts, by tacitly assuming, the great doctrine of our Lord’s Divinity. + See Heb. ii. 3, iii. 14, and v.12; and compare Philipp. iv. 12, and II. Thess. ii. 13. SECT. XI.] THE EPISTLE TO THE HEBREWS. 443 τελείων δέ ἐστιν. x. λ. (ν. 14.)), εἰ μὲν οὖν τελείωσι ς- Xe As (vil. 11.), οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος. (vii, 19.), υἱὸν εἰς τὸν αἰῶνα τετελειωμένο ν. (vil. 25); τελειῶσαι τὸν λατρεύοντα. (ix. 9.), Χριστὸς sane ἀρχιερεὺς. ΠΣ διὰ. .τελειοτέ ρᾶς σκηνῆς. {τ PL); τοὺς προσερχομένους τελειῶσαι- (x. 1} τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαξομένους. (X.14.), and ἵνα μὴ χωρὶς ἡμῶν τελειωβῶσ ι- (x1. 40.), taken together, and taken, as they must be, as connecting links of the reasoning, prove the writer’s object, and exemplify the Pauline law of composition under consideration, in a way which renders superfluous any further comment or ob- servation. ‘The terms ἱερεὺς and ἀρχιερεὺς themselves, also, applying to the High-priesthood of Christ, and recurring in nearly every chapter, from the second to the thirteenth, may be instanced as the next example, at once, of the writer’s object and law. Multiplied exemplifications of both will be further seen, on reference to the table of parallel passages already given, p. 55, to illustrate the use of the Pauline word ὁμολογία and its adjuncts. In the several words there marked in italics, the reader will remark, how regularly the thread of the dis- course, in the subordinate as well as principal topics, is resumed and. re-tied, by the return, at certain intervals, of the same words and _ ideas. Heb. 1. 7, the quotation from the hundred and fourth Psalm, “ Who maketh his Angels spirits, and his ministers a flame of fire,’ is met Heb. xii. 22, 29, by the expressions ‘ an innumerable company of Angels,’ and ‘ for our God is a consuming fire.’ 444' APOSTOLICAL AUTHORITY ΟΕ [SECT. XI’ Conformably with this last idea, and still keeping up the connection and thread of the discourse, Heb. vi. 8, the barren soil is described as about, one day, to be consumed by fire, ἧς τὸ τέλος εἰς καῦσιν. Again, the next verse of the Psalm, Heb. i. 8, ‘ But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom,’ is obviously referred back to, Heb. iv. 16, in the invitation, ‘ Let us, therefore, come boldly to the throne of grace,’ and, Heb. xii. 28, in the admonition, ‘ Wherefore, in receiving a kingdom, which cannot be moved, &c.: the prophetic expression, ‘ Thy throne,’ skilfully pre- paring the way for these announcements of the throne, and kingdom, of the Son of God; while these announcements, reciprocally, reflect back their light upon the meaning of the prophecy. Having, it is hoped, sufficiently established the identity of manner, between the Epistle to the Hebrews, and Saint Paul’s undisputed epistles, in the use of key-texts, as clues, or indexes, both to the main subjects, and the subordinate topics (a law of composition which, extending to the whole scheme and structure, necessarily affects the inter- pretation of each letter), I shall close this branch of the inquiry, by the simple exhibition, in a tabular form, of the principal key-texts. THE EPISTLE TO THE HEBREWS. 445 SECT, XI, | "23. shapmdsnnd [1Ank ἀξ ΧῪΡ w30mnhk ἀν ς Υ͂ ’ no xe ShAhoy ms Sharma Ὁ ‘\ tee ronexkdstoa azole) ὃ "Gg ‘IX "17113 A3gao ς Ve ‘nX3 lrl 30 κίον "5" ke ΑΝ Ἀ ΙΝ « SAILOJ ML nhs, nvonw ΟΞ “73 10x \ ~ Kk We N nromnk Akt νου" mais ΤᾺΝ °° \ ~ - Se Ἁ Smyny δε Syngn0myA 51704 ADB / ~ Ne hOLLadx 4 nannoydoX os 30 Ξαρογίῷ eae eee ΤΟ ΘΙΣ ‘Ineg jureg jo sapsidq pojndsipug 9111 pur ‘smorqozy 911 03 911516 Ὁ oy Jo 51Χ91-Αϑ oY} JO SATAY], 130 mar ‘mhoy yox ‘13105 *s13n3.001dsu 112A A3 “2 “TTA ‘amsLnrns nanroydnxX 2 U eee 5 2@ MYX” 12.0.10 8g tnd313 °° ‘sms.0omnd Sohoy 29 myyn “δ: Φοο Sohoy 17910919 °° * doh asa ᾧ "6 ἼΧΣ "203@ 0. 5kZ0Q Skt Sms0mnh Sha norlorzod Sod “9 “ΔΙ *1371090%10 kun hw 39 k ~ ‘ 7 ξεν 2 Sso10nd S19mnd k “asrloXs aromnd 95. αι "Ta ‘am 19 12Anodsamd nolan AKL Ἀ Smsomnh Skt akrloo tee sidnX 3@ 39 ML a 2 io *stnosdnX {45 οἰ Υἱ 43 1mpoisdzt00 kr! Syriq 210m esse rs 0mnhk kon 10x ΄ ΄ XN ‘mhoy {ihm na Sm1La% ~ « 43 3Lkp.osrnoyws “2 ς τ 11Λ AZ \ < 209 1] "109 Ἵ [ SECT. ΣΙ. APOSTOLICAL AUTHORITY OF 446 ΩΣ 5.0.1 ᾿ Υ acora 17ANONLIOX Sordny Ξ0 9 nig: ἽΠ Snydhsoo mQIUrYe “amimyndsxidsy 10% Skunvhw 10x 4 € ἃ ΟΞ οιν nundme 10037170.0n9A3 ‘asrlendlin “$a.4n9 Sadan 629 51:37}. 8 aN “50. ὉΎ]Ω3411 mrowy aa “36 πίον 513 9: un 203 9 5 ΥΩ o1ayja 119 "5" 1opysgn ΓΝ (dau Βαρακ MIG ML ~ 7 ~ ~ n131.0100Xn3 asrloxyado S134 LESSEE Δ ‘x nara ahs -vhn ahs 10K nttoru αἰ, £ ς \ \ / λ arr nonarino1yzhdnns ΩΟΞΡΟΎ 1, ὅλ 39 11d0 "πΟΟΎ δοώοκ o ἧς ke - 2 / 2 τρα ας, Agnsx 513 ** * Seoul) “ΔΩ ΎΪῃ AtLoru Aks roncond, ot 515 , oryrla.ua οὐκ 01094 71g ot ὌΠ 1397003\L 170% Samra 5110934 {ι 13nngZandsua 110 ** tody2Qn” Samra 163: 3101N0L ch3@ ML ~ “TY 7 ~ ~ asrloyisdo a13t.01d0Xns ᾿" δ τ ς ῬΘῚ ρου οὐχ nook, δου οι δηῃ aot 200) uN Sha Shaorloua Shs pox Sku -vhn Shs NOLOX AOL 19% Sma1oyu Shs nohds nor ancora Sssnonznonliarl 50.1.19 Ὁ10 "+ ΔΟΎΪΩ acmsanu (dau 510. “AL ὥβ ὧν ἀβυίμο οἱ 6 "ΟἹ 'Β59 1, [I '88011,} THE EPISTLE TO THE HEBREWS. 447 peg. XT. | *anouXorok Arrow aks ΕΣ S104 ~noyyshAwus Santa ah oe * Soynmponsx Snoykgeg 504 “5 onarlousd1xs AoZnyad alxkprsxndrL αἰ, Sag μὰ: “1G °0G ‘TA *a01o1dyx not Aknonoua 513 10x 0990 noL αἰ δ aks 543 Ὗ *x *Sodgnr - 23 τὰ Sotmnanl , A14.03 4m anokA “0Nwh3s AI1Lo1n αἰ 1.03: vz ς 4 λ XN ‘104snn0Mun 5341. ah 041.0K91240.0 AlproAre 170% / λ ON “A14.01u aXe Sanysind10 akynx aka °° lins20d1.0 wont ST, ΛΟΛΆ3. “10.9 jnrl3 91110004 / / Ἵ aniyshhndnu aks akinvs ‘0G “61 81 7 “opnhn mhda tox mhoy {πλοῦ 48 55) "sakgnhy PQWEN E12 Rin": =. SCG me "391010 Snook], aconk Soidny 9 39 Sosa 2 eee Snyapkyn 13L01L 10% samphoyoinms -onl 513 anokundss33 ς 4 « SsinmokXor10n 531 am NoLsdxounnre SmsLoju tx ‘shank Smzokgisnno 10x ‘Sr1qdix Sy dnpnx x3 ͵ ~ τ ‘huxhn 41.1.05 Smyyshhndnu Sus Soyet Ξ0 01 Ὃ 'G ΓΕ “ΔΩ ΎΪΩ Skaonroun Shs dua tee 1909.00X πο Κ *** 300ΔΩΝ Sirk 34.9% Ἀ -Ὁ- ? 6] SAOYUY YD 513 Bose Fre! [sECT. XI. APOSTOLICAL AUTHORITY OF 448 “Πρ. 017929019 30. srloynog AMLNOL 4631. 170% JSohoy 9 5oLoru " Ὃ ΠΙ "AOMIVEL -0xh3 30] S34hnu OXY 2 ‘orsnshadnurno tor! 513900 nihoyouw nor hands hs a3 eeee A0000YAD 0.0 [0x Ao .notan nhd3s 01 m10%x “ ς εν λ Υ̓͂ Υ͂ Sordny 9 w1a% ἱιάροι 00.170313G3/3 XH 1071 YOM Sqaxynx 9 Sodgamzevy, OL 61 rl At 13 DY 3 Ἀ no ΠῚ “11.01.0 Acond he 1.000434 11012 170% nsnohsh kok / κ A1onLo90NI Akt Sssnohk3y Ὁ λ ͵ “mokx του nwrapkyn akstdsy 53A1110 he a5 o1 ky τ qh (0% 501 ΛΞΎΪ J, Λ11.03 Λῷ .13335 levloa warndhhid, 5 amin Sokoy ἡ nx ote 0.00 L.01103% Sminmgonex Snoykgsg 30 Ser "BL 2[91 Ἢ ὅλ δε norlonox10 no3@ 5m 2 ics Py “0013 λοα κά 31 AOLOXOLS AOL dod, 139 « ἣν ΑἹ ~ ὉΤ νοι *ShasAorl -q, ox Soyyshag 14.93 Am ς ’ ’ ον UL 45 10 9311. / nw εἰ 7 31] αν οἰιᾧ» δ.ν.05 140 eee A0Z0Vad nhxlkprosmxndnw akynx aks “69 Uunhi 170% 13.1.04. 43 4 ἜΝ ͵ ς ἐφ) οηοκί, norls du am A vie gee 2 ‘smAoy amsaoarmiAa 3X32 n1omun10un ik 4 2 “SL VI ST 7 SULT, ἜΠῚῚ LL 440 THE EPISTLE TO THE HEBREWS. BcT. XI. | 911 jo ynsand ayy Jo ouo spurs ‘ssodons 10 yoadsord 571 ur pur ‘ssoudtqeuosedr yo yutod ur ‘styy 9.17 OMIOY} Ὁ Jo 100 “uddK70q OIE YoryAr uorurdo jo SapBYs Ssepunod 91 10 Auv [010 ‘wstULIUTOUTJUL 10 “ΠΙΒΙ[Ὁ78}}0 SeULSOP oY} 410}X9 07 574τπ91}0 901, “ISMYD 10 Younyo [esioatun duo oy} ut ‘Javisy Surmimjas puvjurjuadar yztM woTUNoL [eUY 1π91}} pue ‘pl1oM 9179 oy} 10 ui Surmo0d pus Surpeo oy} ‘zt ‘saysida 1Π0} 91 118 Surpeasod yoalyns 700... auo ay) ‘suoy “voYylpour JuaIayIp Jopun pure ‘Ajuo saseys γθ 910 Ul “IOAODSIp OM pur ‘sUBMLOY PUL suLNLTeD Jo 9501} YIM A[UO poreduiod aq sapstdo 9591} Jo 1Χ91- 95 91} YT ‘surissojod 10 59004 jayyeaud oy} ur ‘uoneurdxo oy) γποηγτλὶ ‘pozeodar st A10jshuu ay], *pvay 1190} 58 15:1.) sopun ‘YounyD ayy ‘Apoq auo ut 9119 pue mor jo ποτὰ yenjuadd oy} “ΑἸϑύιθα """ ‘AsaysXur sty Jo uoryeurldxe 9.11.1} s[neg yureg oAvy OM “OZ IA pue “71 Pm FL sop esoydg 4+ fraoryshhn -n3 ρον nordksonn 9. ς rn.osdeonh “6T TA ἼΟΙ Ὁ ΔΎ 10x SIsyadmnn 4 ΝΥ ~~ € doh 1.043 .0.015.1.0 1050 5x \ -αὐ]ολ 5» Χρ υἱ 170 x ‘S1ad3 ox SSnihoynansh {7x SS13.0h1k5 29 Sandor 4 Ἀ λ "5:0 δ Λ 5102 »υἱνγξῴῳ nx pk ὯΣ 1103 wins a Υ͂ ι} M3@) OL 53.10% ~N3L. U3 10 179.001.0104 Pry PA ΞΡ ΡΠ ΞΨΙΣ fraordksoan os 1071 s.o1danha 7 7 τ arte sKaorloun kt Shuwhi Ud Snminonyniha tee "4135 SaoIyndlua So1ngosdy "WINK 0 Ν -7 19 konontniha ἀν 13.43 du fraorchsoan os arn Seordend “OL1d3s% “3:10 ΔΙ Ύ] ες. ὃ ΄ “imsnun3dd 170% 1ohoyormsan “01 ἈΚ. -ouann sx τογγον dvd 1.013 ͵ © \ \ λ ΩΤ. “13X ~A3y3 Snsnohsyiinn Snot 10% ͵ ‘ / « \ λ ‘hononimiAa is. Υ Υ L WINMKONE1Q UL 43 M13 0X S9.t%Ang Ay \ £ λ A n0hoy οι ese “ἡ ὩΣ 4 4.“ “596 APOSTOLICAL AUTHORITY OF [ SECT. Χ 450 ‘oyrongodxn 31n0 é ς « 3aXx 14 krlosidsy 3400 nooky, msoidy doh as ~ ἘΠῚ) ale ’ BING ks aor! S22nvnokamaoxAno ‘22091013 SYK ‘PL Al tons 10x sokAdkas Skrlosid m3 Skt ποι γον Ομ 3513 ὦ 6.13}1 Swokhdsns doh o ‘676s "n0La% Amirali AML ADIAMAIOX ahs + + rxnmnd η0.; ‘OT ἫἽΠ "02 “01d y gos AoIdktonn 9.1 mouxny fnohoy nos anda Ἢ Arr 4310070 2030 9 wns PG “ΔΙ -kx ὁ ν 9100} αἰκγ Ξρ34 170% ~ ς ͵ τῶν ς > AIpaynxosLio QLOX 30 Ahgsnr Ὁ Ἢ SostdmX Shs nor! Snonmatoxdao*:* aon 5100] -930 5104 BL 43) *OL 11Q “acorla Ac L704 daua a12n0dd o1nor 10713 AOIMKIQ 14.03 50 Χ N «ς 4 ς 4 we, A "n0L01dKX OL tnx Sodimu 1x n03@ 0. ‘noydk1o -avl nos AromnAdius $43 653.0 “240.9 Skt AoLnoyu MLA 513 siecle A132 9.070919710.0 ΛΟ ΔΩ ‘GT —— Ἅ Λοιγβάλνῳβ οα τον 1nrmoryshhnns way ‘1ovl3 43 NOLAND NON AOL \ { cw .) se Ν "ΟΠ ΩΥ ποι" 55 2039 0 ΛΞ.οἰκκορῃβ. ‘OL ST ‘1 har) ao1yshAnas ot 515 Awmna wynmMAIOx Ks twa ‘Sonsrino10n A1oks9 Akt “Sidi ‘ama Amin daua ‘CPT dd pry “.2ῶ3103 510. A3 noLtnot noydksonn aos 430g Skt fosnoyu 0 512 1.01 δορή, 502@ 9 Azolkyzpl 510 Te | ἼΡΟ THE EPISTLE TO THE HEBREWS. 45 SECT. XI. | ‘xipuoddy 9095 ‘sordo} dures ay} jo ‘uoy} sapun “ατπηθ. 91} pur fasorpexs a02@ 20. αὐλούς nor BL 01359 43 “Snoknodgnsmx SlanX.o}0 “nodanLo anterleua****59 400.9 why, akamiey22 ox πολιόν Ὁ TUX {καρ OL ὩΣΛΥ 5153 fas / ς S5ma101u Akoxnun 513 +s nor noryehAnns o1 Ῥω 10310 τίσ Serle cnsrinang 29 ὧς "9G GG TAX ΣΙ OILR nine YYYD fta0s@ aos t-S10nmdao S102 48 Suan ony #1329 43 aso1gnxsl|—-nharl Skt nonodg 20. S52xsnkig ot 513 ‘\ S c : “47100 ϑο κά αβοοσν awrsdoro sua nny 2Q 9910 “el Xx frmhda yon mroy AM ADS nhoxwmun 513°°° ~ « N 2 ς "202@ N0L0u0 10Υ] Δ᾽». 3000 aks AidnX Akt 7019 ‘ST ‘GT “AX 0132Q 43 ASIP x3 50 Swada1Xdu narloXs nosnotos SSronsrloAsy 510. 113 29 λοι DDSx *[ ‘TTA "843N0xMULN ὦ 34.03 10¥N0Q “akoxmun 5415 Snoynog 200. 073 213A 1010704 ᾧ "OL ἸΔ ἽΟΞΑΡΞ 210.Σ 43 aT ΟΣ “81Χ91- (ϑὴ aso} JO JNO SMOY 11 58 “ΒΑΘ α9 Ὁ} 911 0F ΘΠ1514 Ὁ ay} JO aways 91] 10q Ft “ΘΌΙΠΟ oTOUM sty ‘AyLIessodeu ‘apnyouI—‘aov! aory3tdwa3 or ΣΉ pure TO sfOyAA 51} All payout 7 cect I ‘Auyorooup ** * svlogeys—‘suoissaldxa 911 : Suryors, sty yo yoalqns meu ay2 jo ‘Ajjuonbesuoa ‘pue ‘diqsopjsode syneq jureg jo yoalqo ayy 10 suorpuiyap Aue os are 5998 ssed asaoyy, + *pjos ογαι wot 70 peozsur ‘vost ojUr pro aynusues} ΟἹ “996 sey ‘ATquieAut ‘Kuloyo[e [Vosofooy) Jo wre 91 101}} “JaAoMOY “ΘΌΌΘΑΘΒΙΡ years sty} YA +: Θ11015 s soydosopiyd PSfovuma 43 Shanomynhan Shs 133Q 43 ABOINMKS Sacre προ 1." ΘΟ ὙἹ nos 3ΟΛΞΎ olk10u ΛΟΎ] οἱ δροκ : QO0LAH2 10 ‘Ss Ἵ {η41.034ρ3 510 190% 43 ἐς ~ ~ ς 93. οὐ Akoxnmua 513 ! ὀλίγο ΘΟ 110% αὐ Χ “0343 S104 A3 Q Ὁ “smoaqapy © *suUvUOY [ SHUT. ΠΕ. APOSTOLICAL AUTHORITY OF 452 ed pie ο δία Spe 605 Ὁ Οὐ Δ 19 *amraddgag Aue ϑῶρκ “Awgny aoxnog Auddov! Aoviordnpnx aotan3 10 oprionad anyyeddnug Rot Audetin; tmx ‘nouan Smaripang Sun "ἢ, *2.0003x3 AOLARS VP ‘noLa% Sear/mang aa fe Sndznm 5004 Sodw Aue *T amnrsudods andrdh Sopadarl soy ng 5 mpengnnians mie σα Ae Re Rigg τυγϑόθαιᾳ eu ya yom raswrlid cou Syria Ssarly pox -codsmh .nonarludso30 "ἢ rode S404 48 080 ΚΑ asad Ady "GE (68 HZ ΒΊΟΥ, Sr0jheoym S10KgdX πο, όιι,, “ποι (Ὁ Snyrlonoduyx Ὁ 7.0} 1413 OL oLmoud ‘noun Sm3opL00u0 Sut "ym "κρύα θοῦ. De eee et Ἵ Sue ϑιξρᾳ ὅμ...0 ἡ pie ue. durnndeX yx ‘sugog Sus ~pinwny 33 Sormdy 13 “" τὸ ae ἜΝ oa pee 99): ἈΝ ϑ Ee — a, aren) nrlovtanup am 500 ‘Sonoidx 9 SoLupma 13 es A pees αὶ ie Jae εἶ ioe bs Il 9 πα 1 Ἰβαυοαῖ ϑῬΛΟΣγὉ PEPROLIGE SEP ἜΜΕΝ " ὦν " ΤΣ δ pa 5 “eS eae ‘ynp.03014 AmLAOYYand : ΕΥ̓ σι Cie θη ὦ Ἴ eee ee “6 8 aS 3 AOU RYE IVLUPOL 10°, 96 5:6 ΠΑ ΑΒΗ. Tha ee ‘a Aon NOL " γὴ iis = Beads *no1a aor 1691 Ἢ A03® AOjAmIn NOL *T Ayrly soups Ame re 43 a ἐν πὸ δ τα Bs ee sumrloanil 43 ΠῚ ed κοι, § aodarly are acre ὅτ cs “πο AmLubodis Ame 219 "ὦ Simsuods eK πο "ὦ wrzuhods κωφηθ at PI ᾽ς τοῦ 8 “Srmrudody 530.1 03 +z, -ape Sndsrlu Sur 1dXv ἊΣ ΤΣ he 7 sce Sl i Sonam J san St0\yoL.20mp 510, 8104. πο ee ΒΟΥ οὐ "3 Κι υϑοθι o αρφαγνκϑαν Aan Sep sasnudoosods3 ronodX ‘a03@ aoryaddnas ‘acossedpay act 53010 Aah 3g Sornageodanmd uranLhoxndno.03L 533 5onavioidmpp S104 ugosdends uno wnongnludso3.o 510 "ΛΟ 7 S10n0dX MopdLns 510% SnD Sere mx .hmrly sudsrms ‘Soyoroowy SoLUYH Synanad 510d313 43 0 aojdusonrl Arpaypnosp VL2% “UYPY 5030 ὁ τργρα ἢ δ" 1 5a0L 01733V333*" 503@ 0 “xX *T, 50\.409 ‘SovarlT aorowxX πο» osdusonn) ὦν» nap 15 "ΠΟΥ λοιγβίλρῃϑ oL Lm -οὐναγοι mK Seodavlayorr “ST “LL “MIX sjoy δα ΥὍΠ0Ὁ *g Ὃπι soydy Ὁ “GG “TAX “UOT sa oan Ca (2) Ὶ *TINVd LNIVS IO SUTILSIdA AALAdSIGNNA AHL ANV ‘SMAUTTH AHL OL AWSIdA IHL NAAMLAA SASVSSVd TATIVUVd JO ANOWUVE ‘TIX NOILOAS 4.53 THE EPISTLE TO THE HEBREWS. SECT. XII. | «O3@ »2) 10433 OL ‘029m Smarlving Sus 11: ὈΥ]ι9 os PAAPL PL 31 Aodad ormoudy rorldnude Xo ‘2007 Smsopt.ooun Sus dusundnX rox ‘naXdpssa 203@ uddor! 13 50 ‘Suz0g Sus nrlonhanip Λῷ So *A10]S [CULSLIO 515. *T “A103 [BUISIIO 5 Ἴ5α 0 *T ‘oI—9 "un ddiya "WSU Pe Ὁ (05: ΕΠ SET < E1OZIIGY JO aSvjura 91} wey) 191194 unerydey yo sodead 91|1.}0 Suruva]s oy} jou 5] αὶ nok 10 uostreduroo ut ‘Mou ‘ouop 1 dAvy WY AA »—? WOOPL) JO splOM oy} syySnoyy Aw 01 Surpesas sayy yoy ‘spuony Au oy] purut Ὁ jo , ureutod 780} 57 αθταϑθαι oy} dn sayye3 , youuvo 17 “qqar doysig jo SunuMpuey ayy ur ‘aj0u Surmojpoy oy) ‘suaded Aw Suowe ‘puy 1 “ox Ὁ i "ἀάπιῃ 1 pue “a2 “6 Ἵ qozy usamjoq 19118184 ay} ποάῃ ἡ ὙΛΒΥΪ ΠΟΥ mrowx a3 ‘Gy “UX “21 Ἵ pue ‘actor Sonnaoymy 1ov!3 3 aot “6. “IX “10D "TT || *Sindanly SrmamXo3 a3 5] ἽΠ ΠῚ, 11 ὃ ‘ The WY ΟἹ Urpuey Ou 96 07 41 Surmoys 91 “ΠΙ| “6 Ι ‘ssayT ΤΙ pue “81 ‘i ddyyg ΘΌΠΙΙΠΟΘΙ asvayd Ὁ .souods τ λα, vinx “qyou “UOJ [BIGIOAPL 911 UL OU ΑἼπΟ “ΒΑΘ 917 10 Smuodsayou AY} ΘΛΌΠ OM ἐξ 'ὋΙ| ᾿ΠΙΟΥ θ1π|λι .Seodyoxp ‘Seodsmuna "***sqaape punoduios jo asn afqnop aures 971 199 OM “Ζ "ΔΤ WIT ἽΤ ‘snyy, ‘sauuem sneg yung 101}8 911} st apstda ay} yo asrayd Sutuado 51, ἢ ᾿βαθάτιπι Sutpuodsasroa Aq payeorput a.e ‘sayyside payndstpun oy} ut ‘sasneyo Surpuodsoss09 901 opty “sMarqayy 10 4x9} 911. Ul “Lapso JwoLEUINU τὶ padetd Suraq : suorssordxo 19110104 ayy 01 γπποά ‘Auowae zy 911 Ul ‘soansy 911, “smoiqayy pur [neg jureg 0} reipnoed aie ‘systioqse YUM poyreul sp1oM 911, Ἴπ|ο5π 10 Aressaoou ‘roydeyo aye ur ‘syeoiq Japuat 01 ‘AT[e19UaS sueprar 0} Lel[IUMVZ 00} Suraq ‘paadtjaq st 11 ‘s}xayU00 1191}} f paptarpun 119] ueaq aary 510} {810 yUaAa[O pue YUaAeS 9 “αϑθϊηϑιῦ ὅ10 JO SuoIsiaAtpqns 91}} ὅτι. 10} Apaed pur ‘oouasayor Θ᾽ 2108} 0} Apjued ‘suoistatpqns ojur ‘uowseyy siyy ur ‘uayorq SI SMaIqOTT [0 3x0} 91] + mL 43 ΛΟΛΟΎ ao *Sodumm 203@ AnZoe 5130 hoysddp AtoL 3201 pi senddad aonsrvlodnvloro 501 YL tH bwmloro ans 333 dvd mye ἢ τυΐολο "8 md3.1039 τρυΐολο SOLA Ink" G dan ot AsKurIoncduy xs OL ‘soxuroidax mx nrloro "8 Snosnn dow hodssccdorse ~ ‘ ‘ π s ς « ‘ wrap ‘Smarlving yon oan omoridnXs ye 0.09 “ΛΩΥΞΑΑΌ how OL ‘57300033 το κ ‘5uX Sonsrlonst 43 -dp δοῦρα ὠλρόϑαα AMLLI30X MLn000L 17% *Sso1nmdnowss S102 *scmpadaua S10NupA 43 ἑ ͵ cow ᾿ > ~ 2 « Sa A3 QOLAD 71330 Sutaomyndan! Sur ; Le ρος y Ms *AROOUT ἢ Λ3 Λ3.ΦΊ0 Ῥ»0ὴῊ3 9 AoLan 5036) 9 {PK 019 8 1230 43 Λ3.ΟΊ0 0.3 8 SwouLonnn ‘arriy "50.:43ρ.οδωλί «ποθ 3Α 43 AcoLaR ΘΊΟΛΉ3.: S104 Ὁ μΛ03 VL τη AoLan 9001343 “ὦ οὐχ "YL sSonarionad Amt ‘hor Acorsdnrina anmduysaeng 5030 ὁ 533 “503. .ογ Auonnsa OL 43 Asoudduns Au -mdpie 1enrlororlo A3 ACL SonsNn.ouI0db Le) o ῷ [SECT. XII. APOSTOLICAL AUTHORITY OF 454 ‘3.0 mxunngtad Aoda7/y.b mh3 “6.2 13 ΠΟΥΪ 5016 "] Ν « ‘ « ὃ LAOYNEY HL AZ 10% DY D "2.60.1, 11017 . -Ὁ᾿ 7 we TeLtoLugmrmynw noire, So 53: Λα nx ‘ «δΞΑΞΥ 9 29 AO “IMLAAOYOMY toLA% *yonmdno 10 Λ1.013 A0D hods3aX Acs dds you ‘swccsyariags aud Aue ‘31day ‘seXdn (inn 09 «12K 000 χα ὑπο αν) S02 φόρα SmaoniVndy norma *n0.0 5030 ὁ : > 503@ 9 3.0 3.011X3 o1now IQ .Amyv/onp Snouoirls yor ‘Audnoormnrg Srousrde 4d ς ΝῪ ͵ 4 ς 10.0 ΦῬ 73.1.2 I] SUL δορονδ 4 SoLkLng caren a3 Soggnd Sonmrn ML wAmIn hot 533 τ ‘ 2030 ο “πο. Sonode o sA01A AOL 39 Sod hoy Soda aotam ,Sa0ddnc113y Snot tnx ‘nanrinait πο Ὁ ὁπογβϑήῃ 960. hao o td ¢ " 1343y Saoyahdp Sno Sods 1K *203@ 10N adn S3ikp mLan AmomLpounanoods 1% 13day Sausayd “NOK10 AUL 518 AOKOLOL cod nor udnhnora MYPAL 30. A77.L0 Valea ls CRE Ἔκ ὑφ Όγ6 5:13 £ A010 918 ior! 39.03.03 13γήη 107) 11.1.03 So01n7 4 a“ ~ Ε “- \ ς yan “τύ: nab 533 nH “θα 513 aria γΎ70.03 ὦ Ὁ 10 Υ)0.08 wha ty 3 Is 3 τη MNBL τρις 1 TA 107) “TT £3.09 nuuansdad rodsvluo ‘ . wha ao 13 nov! 5oxa "ἵ 4δὃ THE EPISTLE TO THE HEBREWS. SECT. XII. | rayaddans OL YOR “AIBNIG οὐ 12K ‘ayvla 43 Acoddan3 9 Δ1:.03 dnd 503@ 9 “1πϑαιοβθαποοτῖιθ UY 58 pasan aoUvjsissv oUIATC] 0 rapoagrddannn Anidutmo hminn2 At sess nor) του “3: σῷ “πο τπουαρῈ γ69Π 9580.) “6 [Or Γ᾿ ΑΘ JUD] “Sedem 6080 Δ»4ρᾳ 518 ‘50L.010% Sn0DuT, Sorday 120 inszoudoyorloZ3 no0aVyh wonib 15 shen shogX nL 12% “ΛΟ 3,01103 10 ‘aco shnodaoss3 uprlan arod Δα a0.oky. 11 ὈΎΟΛΟ WL 43 PAY wpvlono Ant d34ln ot 3 i“ ~ xs SNS rion ὠς Ὁ oLnoidnX3 10. wow "ΠΟΙ ΊΤΌΧΘ 101|1.}0 1910 0.0) Ὑ “3.0mpad3ua ΛΟΣΩΡ 9030 0 17% 01 "ΔΉ ΥἹολοκιο Lx ΠΟΙ] 11 ἘΧΘ SIFT ᾽ξ *nodawto 30 NoLpAnE “ΠΟΥ ΘΛΌΕ, 1dXar! Soonuwa Sonarlon3d *A0LN3 ABOMAIZUPL3 “δου δ Δ 50) 51393d03 τ. ΡΥ Χο 12% ‘sonanlonad Am@scdphn 1: ὈΎ]ΟἸΟΥο 43 “ΛΏΘΌΥ NOVY Auddor! £3.00N3K3 Λ01Π83 NP ‘uonerpuny AreyunqoA 5111 Ὁ ‘ymoupuog Sronarlogndiaw $102 1m12A09 ‘5yap.ond13y Soran Aspnous, dvd ᾧ 43 \udWIaSeInodUd UL 58 pasdin aouRysIsse OUIATIG Ὃ [yuounSue ue se ‘uoneyfexe 51511.0 10 uondumnseyy | ‘Susdusc.o Saramouyanln Susramnnus °*** url +++ smrlu Sedzz0o.oid3L 139 OLN0L DIC ‘uomluoupe yuenbasuog Ὁ ‘stideo wouy pe ὙΦ ‘x 9.9 vuuasadad rodsrlyo mda ‘a0 13 nov! Soin hovahdp Aor 310% 3113 dvd 141. *nrlono aaxurlonoduynan SaoLan dws rodaimdopwig m.00 ‘neoyatdp nme Sorarionsd Aminyadu mLn000L "HONL}]|VXO 101] JO AajovivyD “fF *Syoyupa 43 Susaoayndarl Sus %133Q A3 A3.0192%3 sanyrlonouto .L7% UONBIEXO SIFT “E sncorly sorudnrle Λα, δΟΛΞΎ).Οἰιτο aorlosdnpnx AoLND3 τῷ “uoyertuny AreyunqoA 5111 “ὦ G 4 G i ee eee *10n0P13NH3 ἌΠΟ 100 ν᾽ ὅ { ULz PL ἹΡῊ “13 ΟΣ 3062 . PLANO DUAR D ‘ rex ‘Sain 91331\3 AoImYogidass 13.0% {rH APOSTOLICAL AUTHORITY OF [ SECT. XII 456 ‘Lap uy doporr! A01g1 404 *Q 3g 90.1.0.) }3 . a 18 HEROD Ἵ 5043 MOL y SuonwdnIL *C amysddny 19 5,3 Ῥα "6 ‘ SuL Ὅτῷ mAyshdywa % dvd d34.£% 61 ‘A WO nrld34.0 OL ἀρ $ qo 510Xv ‘upar3cods ArdnX xhnaopsndns Ἢ ator $ Sorlod o Ano 1 ~ 4 2 «a ͵ 16 TE RD "2.2 PIML0K3 AMLAR YL AML τοῦ λοάϑ.:0.0.ο16520 *¢, "OT ἌΧ ἼΟΩ Ἵ PELE Ly 3900 Ἢ ‘Sorloa 11.03 uno dnd no ‘ ‘ © \ 2 172439 ndd3.0% Auddo Sov! κοὐ dwt o *wry3hdnw3 u ΄ Ν ΕἸ ͵ ς χα pinddusnnx 1PK ‘S1L014L & IDLeOA3HKI 6 1onlonod τα faorlon ἈΞ 10 dnd 13 ΄ ς} Ν ς ‘OL ‘ST “PT ΔΙ mo *noLa ὁ ρου ὅηον ottn SnodpX 3 Soon Smt “Api lig ae § go 51dX py *A1303y -100g roan dvd 139 "OG ‘AX "409 Ἵ $ nnpcogownporr! ,ronrgna Ὁ ΛΒΟΡΥ8β .uoundns *G WOH yS10R9ndRL "ἢν won nH © ,50193¢ oLanada Sohoy 9139 “Uyny Amyaddn 3g ο 6 dod 18.""" aanleond -dndnw 310% Yr! 1.0339. cn0K Syon 013X3.c0du Snvly ,Sed310.0.01030 *¢ 13g oLN0L 21g ἘΞ Ἢ fanydusoo nsarlon -0duUyn Swisoy τ 90) S202 BIg Ῥλβυήογ 3... “ON? ADIMOHDIQ 213. ‘wLnaosits wurddno1i3y, 1.0 -13 Sanam 1X00 ‘PLT 46 noo Amgow AOL AO1QO4L0AN 10.0 SaodgX3 sacs me ΛΏ $003 "} ‘ nov! Am1339 43 0p -pH 6 320m 3κιι6}3 nay wahdn Amt 3g wAIL Sod ‘ ς " ᾿- ‘ ‘ EON 2 4567 THE EPISTLE TO THE HEBREWS. SECT. XII. | "g ‘I *qayy uorssoadxa 91} Uo yuoWIUOD 180110Ὁ14 Ὁ 51 (+z Ὃ ΘΥΠ *g 'ΠΠΟ0) TONLoIUNMUOD euonipes Aq γπ4 ‘uonvardsur fq jou “Β10 019 urisoydgy 961 pur ἀπ 03 “9718 ‘amouy oper AQuaptad pue ‘ouoe [neg yureg 44 podsosaid ‘Gg "xx joy ‘“Suides $,plo"y ἀπὸ "aoyyatmas πον 413.2 1M 9 8} “ἀΠ06 Ὁ] o1joysode umo sty 10 syvads “2 “1 *ddipryg ‘oy ‘neg yureg jo ἀϑαπθαι 91} UT AfeLfNoad SI 44991239393 Surly 515 Amsnvcncne awe cua asnefo ayy, “Aujsturt A[yyea sty Sutnp “ῬΙΟῚ ano punay you pey ‘sapysody oy} 10 ‘ouoye oy “neg jureg Jo 9580 ayy sassaidxe Ajayemooe ΠΟΙ] “BIR|IOP 911 WG—"C*T “E*GaH 9G) 19711λλ ay} 0} LY) JOYITA ‘passoppe SUBNSTIYD MOIqo]] 91} ΟἹ ‘SBA JoUULUT s,[Neg JUIEY 58 ‘S19JOI Aquapiaa Serlu 5:3 || “TILT UL “Δι 70. “ET “Mt 98 ᾧ ‘sojsido payndsipun s.jneg jureg ynoySnosy yytM yout 96 01 st ‘aas0y [enba [0 ‘ajdurexa puodas Ὁ TIYyIIYA pajqnop aq θαι 1] *sapjside pauoysanban sapsode ayy jo 1184 Sutpuodsamoo Aue jo yey) 811 oulneg arom pue ‘ourneg Apuautma ‘aou0 10 ‘SuIeq SMaIgaTT 91} 0} apisidy ay} Jo oSenduvy 91} jo ajdurexa aaistoop ou0 aAvy aad “ΘΙΟ]9.91) “95 ΠΌ10. O[SUIS 51Π|1] UT ῬΠΗΊ 911 ur ‘SormZag “ΠΟΙ 901 pue ἐ 19] 010 yy1n0y ayy Ut SutINII0 ‘Soxseas pur ‘uoxndnu ‘Sromypdns “UIdYy JO BaIY} !SASIOA May Ὁ Jo [eAraqut 911 Aq {πὸ payeiedas pur ‘surwoy ay} ΟἹ 9115: 91} ur punoy aur Ino} [[@ (purur s,apjsode oy} ur pojoou -uod a1am Aaya Apasoja Moy joord 10910 ur) 191 {saysida payndsipun usazityy 5.1πΌ41 Weg INoYySnoayy ‘aouaques 10 ΘΒΠΌΌ BUILS 9111 UI PaLOAOISIp aq 0} 910 ‘SULLA, UTNE 1Π0} oy} 10 ‘om Ou ‘uresy *ATUO SMaIqaF{ UL puny st ‘roxrgns yoyzido oUL[Ne 94} YIM 995 OM 58 poyUTT ‘Awycogoumporr apy £ vydArood y 91 10 XX] 961 Ul Oya YIM Jour oq 0} JOU 918 ‘Sourgag PUL Youmdmy 9591} JOOMy fine 10ππς Jo sapside 91 ur ydaoxe Quowrysay, MAN 91] ΠῚ asta OLBYAOU INDIO “Songts PUL “Koxmdmy ‘S1owgpdwu “0.11 LUT ANDDO YOIYM sproOM rvINad aay 10 NG *arquyreurar A19A st Θ5ΠΌΟ 5Π|1 Jo VOTONA\sUOD au, + ‘apisida 911 Jo 109[40 oy} 07 sonjo sv “01}191}8 Jo SurAsosap 910} saourjsuMoi9 Yo ὍΘΙ “TAX “ΌΤΥ WING Woy uayry st “alese ‘smarqayy JO away? AY, “SMOL 9111 YUM Suraoseas usym (‘gg “ΠΧ ‘yrePY yuIeg Aq poasosoud se) ‘oray paydope si juowns.e jo oul] UMO 5) Ῥ1Ο ING + 43 ‘ad3 10% ***arria 43 upovd © «x. ~~ 3 ς 4 ILAIOIO IPH “ὅλον AMAA? ALOK -d13,.L0% AONOL DOLD NOL “πον ΩὉ -7i9 513 Saorls 19 miarluc hav! Ὧν ne 4.13: 00713 Αἱ Coit Ts Lf) ἘΠῚ SotsdyX Sus mhoy *snrla 1320010235 YH 50 ἽΧ Ἵ, °G ὧν 12Anodardnr! “(QT Sonowx orvopddisren *Aoto1dx 513 Aria Ano "aria A3 y.upc1m9393 ὧν msday GL 11.3.8 πον ΤΟΥ ΑΥ ΗΕ Spl yrmmaag 300 “6 aoroidx aor podasdnr! 94, "8 10n3rloDmiouddw ss moyrnlyor ded. ao recs OVO) Π Ὃ Ὃ ‘10D "Ty “Θ ΤΑΙ SOW *amdatns aoe Sniyathn ‘a08@ aoe “M3 SRL 4170010339 ‘ Ugnadxs AL 120°) *senrids.0 ὧν Sosdnodasdnrlusino *()] on 533° °° ‘Surlorid3s "8 ‘[ayngaor, | sxzedpae @ pans AnsyahAnw3 Aut 449071775293 || Snrlu ympounshad κολοκ OLAQ0L 39 ugidoy 4 ABIMO3G) 170013 OL 5136 513 A@LAPONOKP *G τ °X Ἵ, 39 day "Aonigns ῬΎ δ 04 Am 0 ‘ardnX Amt can ‘aosday ΟἿ ‘BL 8 CAX ὍΠΟΤΙ ‘EIQ ὍΠΟΗ BLD ROL BIE 179.013VRX why monogny suXdp ὅττι 8 *\'H (5043 AOL SuonmLA Sut VIE 4 huonnd24L °C ‘Sm3Lo3M $Suyduimo 532hv0 *sonmrlcidnX 10.0 43 now {nH L290 Apo RL 17.0UK1QK3 "Ὁ "3 ταγϑυ SuLanniyKe 13.370) url τι “soy \YOLl 10 Anougpso3LK 532h0X% 3 ὠΥ])0..3 43 enon mgsrlogaadxs *y “Pl CAL ΠῚ Ἵ τογω θυ “ποι ρα» *Q °X ‘109 ‘IT 71g S33vlu Seo [ SECT. XII. APOSTOLICAL AUTHORITY OF 458 “ΛΔ, ΔἸ ncodiaX Ams ig 1mp.03nid ~ ~ ἂν ‘ nLndat 0 κ niavlko 51 *n03@ SoLmraanty 137/ Ang 3 i = ‘nmLpdae 17x ‘nesaviu.o r3arIAng * | ͵ 4 *503@ 0 Λ3.01630}3 Sm miopna'z, “LT “WA ΟΡ Ἵ *12arl pang 0. “.0063.. ΤᾺ “51013γ}..0 Λ3Ἴ “πο Ὁ SoLmruyaE ποι, A71HOQNE ALL ὍΣ ΘΗ "Ὁ “0 1 ἜΘ 0] “noo Amdi3aX ams nhd3 PL 1163 ~ “ ‘ ΝΥ ς AOLAD 9.2 ι..:.23 Ἀ ς P -LOu YK ,hoLav snomind3103 unl, ynK 4Z0e Saoyatde dose 11, aXndg aoann 5x0 4 ‘ ς "asday ὧν horla miodnx ut 43 ~ ΕἸ ͵ ~ ς 932 ΛΟΥ 7. 0 κ ὁβαλορῦ Sine τ ήαϑλα 53nd 10% ‘sioanla ymn Srovlynf. 91GLNDZ SILAQOYRY *()T Ὁ SG 61 ‘A ‘sod *aoLo1dx not Sonnmrioduys aor Smmiyy nodrar! 533 ‘ eeee ΛΟ13γ.3., wdenp 513 9 ‘SM3L OIL SUL DLULOAZ AUL 513 S3LARLL 10 nsrioourinrnn τὐχ3γ) "EL “At soydgy μα yon 29 7328 "1 “OL MH ΠΟῪ "ον MLpInE ML ~ ς ͵ ~ Sonarlnopdoninia. ‘ . noLAM κου ΘΎ ρα 51 AOL ADIAMAION ALL 1px ‘noLan 50)3.55.:.0Ὁ -hp Sus arriving Aut "11.213 A3 ς a A 91.101 0 17K >. ὃς seonsLnd 9° ἢ °Q “HL Ή ΘΟ Ἵ ΡΣ Πο13γ.3., Ὁ13Λ3ρ.0Ὁ A3 nor! Syrlaang dvd ug ‘aor 5idvX u 10.0 13x09 . 1ογὴ 5 ιιδ13 17% 6 (UX ἸΟΩ “TT "RLADL RL AOLAD 513 19% SA0LAD ΕΥ ς « \ ~ ς { . Qian Cgoene ge taesg gee S SUC *nahp3ibp AmLAp sb 3101 ᾿ d3.u0 10% «ΛΟΛΌρ 3, Ν ΣΝ " « SaLnvss 10 dp “Λ3ΛΌρ340Ὁ Προ 3.08 Aris dasa 513 13 110 "Ὁ 4 \ 3 a ς a” “ST. Δ 10) I 4 hoLprlugrete AML 31.03 Ἶ © 3 joneonsox—*5 nv) 513 ΠΣ ς nor ,minrlupads τῳ 51 SmsOUYHHE Οὐ.230) 450 ‘nor! διοΦΥ ΞΟ» 510.4 00 prion ov myatdnup "6 Aad3ay ‘AI3NRK Sa0Lnm Saopy3ey'g imLanaX.o1nsb3 ἈΠῸ AnjLy7 Au τῷ ὡς *n0oKT, LOX 43 .53LApw 5043 33 é 3.1.03 533r/n ronarlo rida 10 yn ὃς Rona” 33°) “OE “110 Ἵ “Ων ded 3. oD, "M0133 Amrnrlupns 219 Ὁ "6030 1010p Amin Srsduto.o 41.213 10.409 “τϑαλο Ὁ Sur hoduXdp sox ‘ Aire 003@ 1: ὈΎΑΒΛΙΙ dnd 10.00 ninohndp 10329 ᾽ς ‘pL WA “WO “MORI 43 933 ὅποι SAO OM ‘ nLAph PL 20 τῷ ‘ . 19% DUADL PL ΛΟ 12 ς we RAND ML RL : Mian dvd 33003 5090 9 (τι sagmde 2 *noLphng wmruonat Sorhns d3sLa*e, 4 ν ‘ 2 « « 203@ 1:1 ‘Sebo ‘nonarlennve3t.c3 ? ; unl, 1K 4309 ‘ AOL PARE NOL ,wrluppsL o% ‘ . mig ‘tanoouy, saviouavg "1 δοάϑγ ον γι Saovatdp 401 ‘Vundol hot 9.:93.203γ6} “QT ΧΟ Ἵ + *S10shodaoss3 5104. 43 Sm ydunos “την 43 ΛρδρΧ 3 ALL 4131 κου Ὁ "Λοα ῬΑ, GOL BIE "6] ‘aoLnn Soxdno Sub "TT “0.00 “SnoLnoL ἀφρυζοων (eH "01 ‘ . p . Sun purrnriasiys aodawro not Ὅς "ΟῚ wari. OL 43 ANOS PIG AOL "CT ‘ ¢ . ‘ RL Sod QO.L00L, ABBR UL DK MD 3g aaa con ILOFLNOL 63@ mL 1Larimo 113 48 THE EPISTLE TO THE HEBREWS. SECT. XII. | “AOL DARE AOL Aan gotinouddnsnn Ey] ‘nonoidX nou, Acoli Sodutmo nor 6 6 Saishmgi3 SuL BIg “OL PULL IL aNEp 10.0 s1nrIoho mL 172% "103493 A3 X “« « Sony Q0L SN0L -0%9 ποῦ Sndosmdx ~orl 00% Snot Sod Ὁ] Ἀ Ν *573.00033 δ. Sod a ς Ἁ Ν ‘ SxXdp Sar Sodu RNG. ‘nudpo yon wry "11 ͵ \ ΕΣ Sod ἀγρα α Aimy 41.0.03 “A0 110 ~ ΕἸ ς ς a "ACYOS IQ NOL *CT 5712909377 Sv Sod PAULO ϑργία repowing ot Sodus ‘a03@ aoe ADINMONDAL ALL 392.03 .AOLAn 5onX 03 Sus r320dx oe OL 13 on Soryday A3 « 4292 00n! AN ons nor ‘ sobV39R AOALION, OL “SL ΤΙ ‘OL 14 ‘soydy *uonidn Auton ὍΛΊ “δι: Ὁ μα ao ~ « ν᾿ ? A3%0.030 4b AoLnn3 Saodsroprin Sa0L UZDNPLEKOLD IDK "01 « Aunuds3 Actos ‘nosbcodpin AoAI7% MAI 513 M.LA3 43 Plt: Ξ (0 UOILK ong SaoL PA} ἢ Πα Ἢ ‘ Snouddnrn OT sronridog 43 Amy “OLAS AML ΛΟΎΟΑ hoe “πο: yxdvo UL 13 amdeXs Aue "21 ‘snony aovidndd aot AoX 10.10.0397) ον Ὁ. “13 wdsrodyln Ἀ iv) 4“ ς PRL SVOUIOML 0 < GEN: Sacorlu ududra & SPAS CHAE 411.03 dvd 501Lan © Ν XN ς *a0Lo1dX NOL 1. “Drlye Gb Ag BURL "Ὁ -343 Sadda ‘andunrl 5310 aL0% 10 5137/0 fe u I, @Lo1dx 43 30 han ‘OL’ 81 τ 59] 4 ὦ τὸ ὁ [9D “SOL DIRE 9 giPLishdnrnx SodgX3 SoLnX 03 ey] “ΠΟ ὁ, ρον Sa0L oma SacdgX3 Sa0L Smt “Apa Us AR qo οὐχ « - (13 ,5.1.206} hoLan dxdt 139 - Arrlwang 1px Apjon033 ADODL ‘ c ~ ox “μι δ avons ytouddnsnn μ ALO , 16... 1 ΓΕ a {Pu ὧϑρ OL Wagan “100g Aut mgndnts € ARLO 9ON3L OL PL33 9G 'σς "PG ΔΧ 10D Ἵ ¢ NOL PAE QOL ninoXs Sorndx OL MOL yhouddnion ‘PL AOL PARE ἕο; IQ "Si RAY ” AMLAD AOL “ἐς ~ 3X 03237) CT Smyouyundny JOLAD INK ἐν < s “ΟΣ ΡΥ Ὁ yx Soxdno ai BHUACOAION SX RIQIML VL AQO 13.403 ͵ Ν «a ‘ « “5030 9 ἡβχῶρϑ ror! Ἢ RIQINLL WL IDK ἡ Ν \ ‘ 043 009) ANE τρκ OLAM 3 Seopi0u316 10 Υ7]0.03 φΑξ AIPA 17% 5.9 wourra [ SECT. Xi. APOSTOLICAL AUTHORITY OF 462 “snr A300L3 AOBY3 AOLAM OL ὍΣ *O tg AL *A1aH.9UNg 0b 31337) “3: nudvo vin dvd 13 4 ἊΣ ς AUD wudpo pLn ~ ͵ ‘ « ᾿ . nox “Ἰκότο UL (ο "ζ, Aarlog 1:3 γ13Φ0 Τ ΟἹ MMA WO 4. ἘΠ AoduAos ROL os” 1agpyad 1x ‘sla 133 ;durc 50 ‘010A 0 A11.03 29 504.0144 *) Gt ΒΘ TT *“USU3N3 SPLAPML SOL MAIO ‘ 361391318 413 ὩΣ ΛΌ on0L 5030 0 dvd 3.Ο13γΉΞΛη.2 “GE ἽΧ “WOU smLprlusdnrie Acoronodadodss aot A1O30R I hut 71g “ΠΟ: ΔΉ Suin.001n%I1Q ie f SUL 11315943 513 ΣΧ ΡΟΣ e ALD mL 43 505)3.}.04.20 SUL RQ 110. Ihe Ὁ qhoiduronVys 9 503 0 oLapz0du Ao ‘AoouT, οὐ, ΟΥ̓Χ 43 Sut ymsomdLayoLp SUL 21g SG 7G Mr wow *39.03X 313°C 49713008 "Ὁ wAnd aps url "ThA TRO *yndpo Wt A3 Anysdnnln Aus snidusra% Snyidnnlp 1036 yx ‘snidonln Soxdv.o 1revimrorlo ΛΞ Sep" -Υ͵ϑαὸ ΛΊΠ Π0..Π13 AOL [ 5030 9 ‘Soudw.o Sux x19 1343ρ.οιι ὦ 43 Savon 70 ΟΞ $ Ror horwingp dvd o ~ 4 ς a ‘ *ROLPAPE QOL 10K SIL ‘ ~ Ἂν 4 -dnvln Sus aorlon πο. oun 50) 3.0mdap03\.4 Ἀ ς ΄ ΄ ς ἼΧ 43 Sum Sus Sormrl -n3nts now Sorlon dvd o δ᾽ Ὁ ΤΠ ΟΣ *aogod 5181 “AI Pb 49713000 re, nrazha 3139pV3 ded no *G] Ἵπλ *WL0YT eee [*1m2upuog SsongrloDndiay 5302 ‘ ‘ imLming “513ρ.Ο 6131 ‘Son ταν Asphowas ded oo 43] "ΔΟΌΥ NOL Snjadnvln Seu IMHOBKOV\ OL 2138 ‘ Λ0309 dot Sods vt 5a3d31Xdv 90.0.01. if ΟἿ ς XN yen “rLunad ΛΩΎ 8 γ.3 743 Ὃ “yenupororlo Jyopysey S104 °C mAnnss PLO Ξγ13Φ 0) 43ρ0 "10.,:3Δ 0 ὙἹ 11.3 rlandsy, 9041, -nvldaw.o ῬΥΥΡ ‘rmLaangrloy 71063 Ayaan none dnd ao 1 91 tater #9? IINN0Q Ὁ ΓΟ a 10X ons ‘e 4 Aud NOL SOLAMIL PIE *S ‘noLping M30 mit 463 THE EPISTLE TO THE HEBREWS. SHOT. χα] ΨῬΙ Ἢ q9H ἢ *S104mdN0 S104 43 AotAc Ὁ “rorusowodiaXp ΔΉ. 10 ‘rarloX3 a03@ Ἀ3 Aurlogonio "61 kn “ipaynLnn SAOAUHD Ποῦ 71x10 Arora 50134123 & "2.1 Pe FENIAN pete Ne a3 110 ‘ded, Asriagto λε ae ‘ ie ‘BLA 400 IT *Sorday 9. A103 3g SoLo1y "17 "EU "5800, “IT ΟἽ “Nx ‘qaH + “5030 0 AoLnoL ‘ 13dagh “136η3ρῷ 0309 NOL OWA how OIL 13 Crees) τ ΧΩ ΔΆ ἸΒΉΤΟΙ OT 203@ 0» ῬΎΪΑΞΛΙ] OL 1. ‘ . 31.03 N03@ 50vA 1L0 OT *317Q10 “00 EL ὉΠ ODT 4 *yAridovorlo AUR ALL QOLPYIT] NOILAOTT 1403 SoLnnoudasdny! aor « . RODUT, AOLLIGX τ "CT “Ῥαλτα BL 901400 10109 NOL “n03@ πον Aorsbona “10.0 ΟΥ̓ΧΞΑ Andou sAcodardnrl ANY OAL horsbern3 yhridoyorlo AUYDH ALL Snoudoyorln nn 0] ‘ . SuBuNHE "6 IDK Au 513 Ὁ -» ς “ὁμοῦ ΠΟΊΛΟΟ ~ é ς Sus ROSY 1103 Ἐϑωϑ: ον SUL ΛΟ ΛΟΥΡΉ hod πολ “SL OL “TA ΠῚ, *S0.Lhc9 2030 PIOUNKHI A403 SIL "ΟΠ “1Ὁρ.ο9φ 30: ΟἿΛΉ 4030 x10 κἢ "1 238 PICEA 9K O13 PAY ΠῚ ΠΌΤΟΝ *N0.OUT, L010K 43 Π030 AOL 5M3DUYH MAR" G Sut Λ013 δ 6) o1 1π|3 MUMIQ KOOKS ὌΣΌΚ ͵ ΝΥ Ν «ϑΟΛΞΎ ΟΑ13.:. κ34105 43ρ.20δ1ιν}3 90 5104 “οΛΞΎ)ΟΛΌΡΛΌ 1103 01860 437) Ὅν “30 43 ͵ jae Ν ‘ ” oAB>UYIZL DH rmrlooioy ao AoLnnr3 « GAs foo VRP “PL ΘΙ cm 'ἀη ἃ “AQLOD SHOVABKOVLDK 90] loci ᾿ ᾿ NOx10 π0., 13X3 Auris AOI { 4020 pun IPLO3ZK Δι ΟΝ edn SoLno < μ δος dvd ϑολογϑγ ROLL OHIO WL OVO 13. “ZT SKOmIN {Px 5a “KOLA ILAVOUIOL OL ὦ PLANO NOLO * TT "ΛΗΘ Ομ], hoLo1dx ‘Aorly go Pihoyorlo Sus vadaiXdv rox AONOL ΘΟ AOL 4 ς Ἀ BLVOUONDL DX *()T ‘Xora nosamednosa 4 MBDUYK *G ‘ 101dn ropysen 43 2 7 ee a [δ ἘΠῚ \ “upadna 8.1.2 αν 90.1.01.10 PAI ͵ a δΊΟΥ ΛΟ 10 510% A3 Sit £ ς ~~ «ς IDLIILUD “A0MLI0N. 3Q 0 APOSTOLICAL AUTHORITY OF a03@ ** Snorlonons0 10." “ρου οὐδχ spi3dusea Se 464 *SaLanogos1tL3 ~ «ς Imp.ovONgNIL3 aonndno 33 OL ~ ς τὸν Amrik poiduLunio ot "Ὁ ~ ΕῚ ͵ ς Ἁ ᾿Αϑυ)ο ῬΑ3...0 7 mLno. 43 dvd τ0κ 4 «ς ’ ‘ *n0Lo10X Andarlu 513 μ ἌΡ ΕΣ 10γ}3 ynmluX ann 95:3 Ὁ 53LN0X33 Sud ‘ c ~ aohoy Smrloox 43 ΄ ΄ ς Sadutomd 5@ 3p.o5hnp 530 43 ᾿ Susavivinds 031g 12H SRIYOUD Smanad moar! 13 pLurinrla 203@ PANZL “sorndann 12% 7 Ἐν “χ᾽ θ ταν νυ fs 3pounsd PAY 81 91 π|᾿ἀσητ 4 "διϑγὴα 81.03 5341.1.,0" ~ : ς ‘ » “41.5.03 Soidn ς ‘ a 003@ now Soma dvd 0° *aoLo1dx A0.0uT, ‘amu norday aon θυ). ἐν 43 SnoLuyndaie SQ0N3L $03 Sariq 13.0017536) "fp ῬΉ So*** ΛΙΎΩ 43 ‘\ Ὁ ~ ΕἸ ς ΠΡΟΟΥΘΘΒ9Ε not.01dx now Aordntdnr! o1 Ὁ Smpnn "9 °Q T1090 "T *31.03 urlogoxso 203@ Kap) IE τϑυωχ oni, ΛΟ, Β 6] Saoyan dX arly “ϑ0ρ 1103 Sut χρη ιανκ ot "Ὁ nH ‘amyouddnsb Aut dasean3 *9arIu Α8Υ).03 Sox10 a0 “ζ, ~ 2 Ἐκ; AOLAD AOUIO AOL 1103 ~ « “Ὁ \ \ Sal ‘ Soin δ ‘29 Son.cidx « Among rHo.oupuyny cow hordnadnrl 513 ‘Aosndae δῶ : ᾽ ᾷ “ρου MKIO ML ONO 43 ~ ς “ ~~ cy ς δ0.1.0110 hav) ὅς ΟΝ 17% *T *503@ SRODABKODLEK DiLNpIL RL 3g 0 “5041: oun ἯΙ Ε / ? IL3QRASKOVLDK 50m30 ded Suis} Deas dor 465 THE EPISTLE TO THE HEBREWS. Beer. XII. “yx ‘wads pine yundor, AOL 3L3L3VE (CT 81 Χ 10D Ἵ "TW qoH "oa ur! ML3L3V8 01 ""nAnLo3 AMHOR 0 3.L£%0 7 « ~ ΕἸ ͵“ Ἐγοφνθον “μωνϑᾳ y ALOU Aut dvd 323N3VE Ὃ1 “OLX “QS ΤΠ ἸΟΟ “T “ΛΜ ΦΩΛ 3 x00 Suhudy3 A090 Yn 6 δ Ee | *A.07d 1363 AMLAD SIL 17K smgnH ~ « 4 Ν ‘ ΠΥ ς ot havin Sndisuns 5.([ιὙ} "SagpiyiX 513d11.00%13 ndarly wir! 43. Ὁ A0.03L3 10% ‘anv.onandosa AOLOD 5341. ϑῶρ»Ὰ ‘nanieonando.w agunh 6° Χ ‘10D “T S10d1x δ1063...δη 43 ‘1.10 ͵ ? © n *1343\ Saud ῬΎΝΑΒΑΙΙ 30 OL Ὁ SL LS { { *10XoLsnl τολλΌδηο 03 42M3DUNK “ον π Ἰοφγϑον 4300 4 "ὠΥλ 3 us 3 ded "0 AnoupmdL.oatnn «2030 0 A3.ounoen3 ΛΟ ΟΊ A1.0093\Ab ὅλο: 43 420 NP Te SoL01dX 0 Ak τό 310 39 & SndL3sh Suonognoy -onp Sunrepriashy 3 dnd. Aon1L3 ς ν « .«Λο1103 honsenn ταβλάν ῬΎ οΔυ OLAR OL ΄ δ [ \ S3LAPL 0K soda housrenriasia, nrleodg OLA OL S3LAPL 17% UDDRVOE UL AB er ; 19% Uyahss UL 43 OLAMOIL 93 Αἰ. ΘΝ AOL 513 I3LADIL 12% s ς {2 Ἀ ADDY UIC SUDOPNRE Sun RIQ S3LADL ΤΉ “Ἄρα AU “3A ALL O10 ὁ: λα Amrly S3dazmw 10 140 « « rodysen ‘As304d0 Snrla 3g MVY3Ig 20 ZL ὁ 1 x 109 Ἵ ‘Snysoip edusos migdon κονία shtL 43 1nL.03 340m Wl “10 τΎΘΟΡ “5 38, “ΠΟΥ Ὁ Δ ΘΟ ΚΑΛῸΣ, 513 ἼΡΖΛΟΩΒΥ 3.013 13 aor! kiddo ἀπ ag moore Se "σου Snogo ὅτ᾽: Anomid3 HEAT πε HAO 80 {OLEM W106 τόρκ UL IDLACARYL 137 *AOMLI2 IH UnIans Ὁ343Κ « ‘ ͵ cm ὧν woigXmoodw 01g “03 DLAOKDIDOOBL aor! whd3 24. 10933 sox ‘ar! Aponrlsxog3 \ 4 ‘ c ‘novia 5363. αν 10 ~ ΕἸ ͵ > av) Apondyaus 20°y emrluds ut 43 ΄ cw © aovlondiass πον andar Aut VL9X Ὃ ‘arlonduisndny OL 43 5c “Λωγήᾳ Smyedux ATR Ahhh SL yd Luhaduyn.o ual ‘g2uonoxp nora Suara Sus avg ‘rodsrino horde of wrlaaaqy 04; « . 1343y Smgnx “ore 'G ‘61 eeeee pear ‘qeH BLOM *AZOULAULDX ACohCID AML UL DL Mt pos 5a0 513 “ΛωΥ go 933) AO Av123Q004 Sod 29 μῷφ» 3 “810413}3 ΄ ς ΄ « AONDS3IND 10LNL ͵ ΄ σά 39 wLawL ‘ x ~ *AoLnD yudie onosorodys wt xtoaadgovo o unl marge ἽΧ "Ἃ917 ἔ ΑΠΌ Os ‘53412 91} Jo uoneurydxe ur pasn ‘S3aLipu no 91, + MONDLDLDE πιά, £13 dvd Ὀρϑυ)οχ 63.013 “MOROROKD S10L Τί 134.0341 (14, Sonsrladx “3udao url ‘50041303 Suoxp Sun Sodoy o "ΟἿ MBOUNIDD 120 NYP "51 "ionannn daumpnx ‘onsrlowyadduas Asvloz dnd ix 1 “τρλβκιιόθαιρα ὋΤ Avia 33 δ1: tinog “ΛΟ Ὁ MOARLPLDHA AUL $13 Α13003 “213 Smiyshdnw3 Sur ~37I0wIs\rL EK *sL0surl “ago sarlapusod "8 OT’ 1 ΒΗ “ΛΌΦΟΥ 10 ‘ ce Λ130 3.018 ἀνιοιιριληριι #00 . 110 ᾿ΑΒΎ ΟΞ 6) τ.0κ < *1omoupisiee 5104 url 15 ΟΣ MOAR LPLOK AUL 513 179.03.003\3013 ‘ und 3.007! 30 1014'S (es ; Ἵ ands WL 48 οὲ x jen [ SECT. XII. APOSTOLICAL AUTHORITY OF 468 ‘ . 41.234 5100371 a O9ING Sion ‘aya 10m wf Free 214 Hob *“SONBL 913 uddo 4 [Saoyngnoy, Sot | "2 που 203 ἐς songs ΤΠ 5591, Ἵ *M.2N0N3L14 *T Sion aria a3 rpssaddans — ee οὐ “τ ν»οτὐὐο yO Ρ,3θρ᾽320Ὁ ὁ ἢ 5n01n 960.» 1103 2 » οἵ « A0I® AOL uddo ας rp.aXda dnk nLanL 21g x ΠΗ͂Σ ἐς τ "Δ ᾿9η 4 "arlon ὦ. (ἰρτοαυτλ 03 "9 yon ‘ugnrlor τοῦ 3 Soymenoy, ‘a.o 3Q1 1 σοῦ Acoddg AL 0100 ADAP LILDK Soran 19H “πο MOAPLDLOK ὯΝ ς ΝῊ ~ «ς 7“ Aut 533 hogy 3.013 IRA. ὁ *003® πον ORY ML Sonloian9957.0 IDL Ἃ -31L33\01LP ndp . Sndavle ‘nLanL pLavl “13Χ}Ὁ03 ΦΧ 14346 Av 2420 ‘As OAM 403,0 Te) Saoouy SnoLan dvd 13 ~ « x ς Ν «ς sama Smigdan δ,» BLunnduyno uxt BLUuONOKP Πρ Ὁ Sudo Sut aps Ssodarly.o .1mLud -13 S@pmu . AonodX © δύ vd AoLnoooL 2L3avI ε . AMAR QIgRY 43 ‘hodavlu.o ‘andarle 139300 PAIL AN PAL 4CA139137 19 AopY 4.013 “00 Ssanap.oivaddnna c ͵ ς Aod3.Lodts 10 10% is > ‘ ΠῚ ALLARD 913 139N3.013 SRML J.L34L)3\Y01P AQ0 1343 “ΠΟΥ ALOADALYLDE Aut 813 i 17,1N0.023N3.013 13 Saorl uddo ut 13 *% ἐπ oonlm 500 “ 2 «ΑΞκιι}3 ϑωρνᾺκ “923.1.10.063,:.0110 10 “1 ‘ 3 THE EPISTLE TO THE HEBREWS. 4.69 SECT. XII. | *ngarioougadaa poariad αο "21 “s0n3ar)pongn3 imK 3433 4 «vy, “ “6 “Δ OD “IT £ Sono1dxX 9 1.1.2163γ͵30) "2 "ET ‘1109 ‘] "ayia 43 umd 29 τι" 194334313 °G "ΑἸ 43 τον 3.63.3 19% Ὁ eee’ ry . 50 N03® Now ** Suonm pohoy *g SL HE Sou L Ἃ *003@ not wv/n3AqT on ‘ unl 13 A3Q10 513900 ΠΟ3 πο. BL 1.0 LAO ‘aan 43 OL aoLedpie ~ ς qt ͵ c aon wrinsr ox url 13 ‘aossendpare AOL VL Λα -mdpap 4310 dad, 544 A03® NOL upg] vL ye *mnn3d3 mALNp Lb nrlaaity ded 04 *eT ἘΓῚ ΛΟ 0p 7 "Lon 134da03 την, 30 PLADL *G "ΛΟ InaAAL 513.010%7019 30 ΟΥΥΡ ‘Amar/piag nanriuddars 39 ἀγγΡ" TESOL GX πο ἢ *nmigdnx Amt SeYAE ‘ ΛΉ309 AOL 53LA0 90300 Tey SEO ΜΠ Set 1a0mdanmd you] | ‘AoLo1dK now AuoKwUA Aut 513 ‘50 L0KD now ΠΩΣ κι 12.040 17x "OT ὦ 5g «βοιδαγ 9 ἰρνβ Ap 5.3 “3υϑλη δ 1: nodinn odw ur! 3.10 AIL£3 Soiday ar! Amnsduwan 29 0 "Ph °G “Pp CAT OL) “T "203@ νυμᾳ, 8 14.03 0 cut ‘Sonmnlazaqy ποι andiaX pr! aut xT] “LT “1A sayy 497930132 SUL 51910 510. 43" ἂν ΣΧ (ον "5" wLvK "31 5.οἱι. .103163.10 3.1.0 10 Sy 43 "g ‘Wsoydy wrluoh Api 534 0] τλο τ ΡΥ ΧΡ 0H N02@ not ϑ(03.Θρρλ Sun pin norsriodim3 ΥΩ Ani vo 6532 Miedo ~haodingnn Saorlordoy "81 hcorprieodaXo at.o3d -yepnH Sod ὧϑΘ ὧν τ: τλῆ BYP “ῬκΙκδΏ.Ο 10 λογία Sny3LndLo Sus nyo dvd τν Ὁ "GPX 102 “TT Any rloL0s72 Ol ‘Smino03ss Sa0L rar! 113°C , q ed ae «(059 AnirioLo“y 1nH 01 mLuLoL.oudX Λαο 30) if a ‘ sossonsd uv) { 1.:000.03.20 WAY ΛΏ ΟΥ̓, 403 yx! Ὁ “2 11 ‘1x ΟῚ *AOMLOK ΛΟ ἢ AOL PLPK ΄ “ \ ‘ ***AopoIn! £0191 404°C a AIS J n3daiXdp Ago 43 ΛοΧ 3 ϑοίον 0 "θὲ avr ro Sod Saotnw ~ ? a . ~ - Srorlynpdo 510.» ῬΑΒΎ ΟΥν ‘ -uXndr3s yon virind* Ly 3g PLAPIL NOLAD AOsAL ἌἍ ΄ ~ ς τοῦ Surndp S1Dj4% QT 11.03 u00 10. “SnIgdme Paes 1 ACIOAAZ IPH AMBO*CT ~ τὰ a -urlagas Sontaidn 19% ἜΤ “ΛΟΥΞΩΥΎ 19% 34. ΛΟΥ δ ‘sonmminsns yon 3. δια “ET acrloiar) Xx *7, Sonavinonusye 12% Md Ο ς “ΛΟΥΟ...0 10 andinX nn) 511 Apons d34L0 φῶ « “ny ΒΞ Sodasmrlon you ὋἹ ἐπ ‘suddsa3 you “π03 ποι 6 sodey ἡ ded amg °g ge OPIBQIZLD SUL τς uogn 1r2rId3390%0 S1L LAD OL AZ KM! 7A1°O tS E ON OH Bh MUS o MOAPLPLOK AUL AUAI3%3 213. A139N3 τ 213 Ano Aavimongnowo ee Y “CL eee 50809 AmIG} Aco.» osb7p d3s.0% “που παρ "Ὁ _ ~ APOSTOLICAL AUTHORITY OF [ SECT. XII. 470 κῆρ AsspnssordLa7) «λοι θογ) dasa Smiong yon at pdeg udah.oodas my ‘103@ AO. Sod BL DLL τορνκ honsbod pire ‘ daua Sonanloams «Ὑἦον Aensbeod gary 33 *AoLam 50γ3.:.0440 “10.0. pokpnosa */ SasdaiXdm ded 5x0 Sub BIg δ δι το. ndanle 13 Ἐς τὰ α13. 0 ρ1040940 43 1ΡῊ ‘10.0 ῬιΦηΟΉ 103 κμζωλη.ροθα Aus HLK3Q wd10H "ἢ, *amraQuoR AodimHas 513 * ἢ, yon ‘avjouddns Aue dvd 13d3y “Sava asviedna nidnX ox “aaviouyton AB asrloXs ᾧ a3 179.0% 33g 103@ πον ‘qoaya ΛΒ Υ ΟΣ wy | Auge ade Aut 513."ζ wAeorly giles Sa MdpX Aus ors 513 url SoridnX Sus onodg m1 *g aLoyb lt pen aout, dood A ‘savlaoynnndny yor Smyouddns 2137 audedn.o0dtb Aut 12% Ὁ ‘oT Tym: 30 53LAaoddada.o ; M0 19 “πον οὐχ aoouy, a mney ms snes τ a ᾿ AmrIu "Ἢ QoL BIg ‘N03@ Aow ΕΣ ΣΝ : Sod narloX 3 AuAud 3 weg! tox baa 48 “smyadonlo "ST CA CULO" ‘nonoidx wrloo 203@ UAnoormnig 5ydeoX ‘wsusorwrlo pun Ἢ “acon *narlmp.onZ0gh0.0 31.03 30 5137/0 sngarlannrd 513vlu A} DLNDsL RLM 30. Aorarivd S1my3napop Sin. "0 nH WA} NEM BL DLs ‘n3.0UI0aL3 anyadnrly 13103 “ΛΩΟΎ 91 1343ρ.0 Ὁ 910... 6, γ110..3ΛΊ ΟΥ̓ Ἰ ΨΑΏΛΩ.Ο ‘navloX opurino "Ὁ, aX opuring ‘soysr *z, acon dan ‘anyzdnrito mougrsrino "τ, mrlazayy ον 4313 .a0L.010x 48 3X ρα 3438 ninond unl dod row Ἢ nonaripang urd 12K 30 Sminvom ag 10vlonoduyndas "LB ‘9% “UX 109 "T 2 "Δ ΧΟ ἼΙ n3daiXdv ᾿3γ)οχ 3 dad ao 96 “WA "UO “LT πὸ 08} “AUYRSH Med AcoLvedm * | "A0LOWX NOL x Saidoxonls Sun asrlmwedx "1 a0 yom aonaddnns o 513 203@ NOt fora fot Ι M109 : acorn yonidoyorlo ὅν" Anoouy, ‘Saonmdao 500 ἀκηανοάῃ Ut 1403 mLogauyary ‘andarl 471 THE EPISTLE TO THE HEBREWS. SECT. XII. | -mgnacods jt dnd on ΄ 4 ‘ ΙΝ θ WA “Woy msday GL Aone πος ΘΙ ᾽ΧΧ SPW «no aynnndns, “TL SR Syne 43 [se1o1dx 97] 50 “6 Δ Ἁ °4393.01X 3 «20. λιν PLO ῬΛΟΥῸ hot 513 56.303 "Ὗ--ς ΝΥ «ς Ν « ao .1343y ὧδβ..3 A3 17% φῶρ»Ὰ 3. Ἔα Ν punished λοόϑυίι.ο coda ‘ao 13 nov) ‘ ς Ν S010 AoLnn Sods ¢a"% « ‘ SROUNPN OND ‘n2daiXdn reaugurse 3.073093 AoLawa Xa0 SoLoidX 0 12% ML20 ΝΣ ΟΝ ” *heedpy 9 yx d3%b -PpRX “Λ030 NOL 0ua SonsvInoynn 0 RYVE 4 | Auris Aue 13hpgrlny δι» Lana X00 ne sawisdnnln daa Arada.cods ‘aon -ΩὯ 103 17x MLAO wy Ἀ a Snowy not 143. c Smgnn “3γ3Φ0 AULARL το {nH eof13139.07 111310316 SoLan ΤΉ 13163 £5104 ἣν ς ‘ © -Ξυ)ωλογαν 1% 1.020 enoihn 51021 Sonaniva « ~ ΄ HH 4 [ SECT. xu. ἢ APOSTOLICAL AUTHORITY OF 474 "δου ΧΡ SsyorlAwnato "ζ ‘sor daua 13 Χ dawns πόα wrlaaiy ον οὐ ΠΡ ΧΧΡ ‘Aarings0 200 “230 ορν»Ὰ gan! "Ari ondiasL 12H Acond nrg Λωγ OAL 10. "ὦ “Sudn.oodbomauns Suops Lan . tt} ___— = == <= ee "ILAONBLOIL OL LAR τὸ Andutoo 5 13 A14.03 203©@ dvd Syvlwmang «πο οὐχ *p aot noryatdvns or verlonaX o1n3 dvd no 1 Ἵ ‘Woy “Aco dphe Aci tL d3ua ‘smysoidnXng ‘5133 -naina ‘SeXnacodw , “Φη3.Θ 30 10ρ.0131010."1 SAmLApaL KOL0dSL pH 50 ἊΣ > *a1.000\y92d.L.0 roLKiduLop 12% sygerlp 19 Ὁ “ἢ « . PAIL VLUOLONG "Ὁ 14.03 51043 AML Ce ς ~ “NOL 6840 SymLND 43 ΛΩΝ “PY {SymYoL O13 SRL Simons 43 10% Seo ‘nina 4 είν > ~ 2 « 48) 063 ΛΏ φο.ο Ano =1390g MLD ALL VLDK ~ ~ ς ‘ δ ‘Ssoyanyl Soby3zen Amvlu Xa CONS Co aa Sotusndp 0 1K SmQNH *h “OL Ὁ1 ΠῚ 964 ΤΙ “ογγον 10 TWLAO.OUD -DLODLDH 1010KIQ “9043 QOL SuoKPLA*e ‘ SUL BIQ [PH MLNO “τον ~\ouL 10 Apouppro3LvH% { τοχωα δον nosed pio 50n3 NOL Suonndnss ἌΣ, Ἂν " Sus vig dvd dau.om “61 "Δ "WOY 5yp0KD 514 axwhodad yodgan 13163 ‘araday foonnaaunids.oag *@ 12% sohoy Ὁ Aiviy Sayom go 1054 'ο *n393.01X yaK AIZBDL ALL BLD 5aadaiXdp ‘a03a@ aor oun S13gazdodncody ‘TD 0T 4 99H *aosnense 57019K.07.b Sortie ‘m.0%0 ArononoKnwA 9104 “0..34 ἘΞ ‘ ‘ . 343 5139M1a\aL “10H "fT *AUORMILA ALL € { ‘a aprila Am dp “Α3ρὈ7)3 "Ὁ “5010 Λῷ dauyne "9139 ὈΎ18 Sun OL 5139 200.013 10 ‘Snudan -3.000.u4 ‘ncondume 10% 4 ΑΝ .bndaX.03 Sudandn wrarl +z « AOLPADE #3 10.0” Λ13 2 05.0 nora! pang hot Sod Smyduraxy € . YOR 3.5. 513.0u3Q ‘noLan "ἢ Sondno Sua Simdarle 473 £8. INT °S se 11 9110 ΟἹ “Auanbesuos ‘pue ‘smarqazy Jo asussed styy MOp]O] 0} WES 19}9q "Gg 1011 SOO’ “AmIRYOUD 9:3 Suyorcoua Aarlo3 “00 30 Sisk 6 Χ τὶ fo - "OG "AIX ἼΟΟ Ἵ *Susnanuridsre 4 “Λο13γχ,3., 100} THE EPISTLE TO THE HEBREWS. SECT. XII. ] fs 6 43 NB ‘S10hoy Sahoo Suaysbendpare PIOLUP LIC * P - ‘ ΛΞ ἈΠΟ “ΑΞΥΪΠΟΥΌΥ ΤῈ B “arly minsp.ordnX 203@ AOL οὐ BL A3v/me13 wh} (ieee Coles ς RLS ΠΤ BL W100 “T *ACOIMUA*T | AON PKOVEIC ce ‘noha ALLNIQI DLL “1BLOKD 43 λον Sm AONdas 170433 rodugo AOLNVIO ZL 976 10403.46 . ‘ ͵ εσ 1 MOY "430).23 sodadngrnas 040 ΄ ἊΝ ΕἸ ‘ . 11:3 400 Sm3L ot 8 PUL 30 2u.0N0BY3 *asriopminnye IRL OIL “3 PAI “λον οδχ 513 Astodad ᾽ Η 7 anv SodmAngrns Soros o 31.0% 8 ΄ > oe SSG) 7G TU 180) *nvleradano OL YOR gM BDL Aut Aovla Aen L3\ Ff 4 . ς 3 Χο °G BX mish 10K μΑ3ρ.0Ὁ BL 1103 ANN Bab 3.13$3d1.0103 Smt *n03@ on 53. A3pomid 39 AYR! ‘n03@ Sattoad “30 Aad “10037100930 Asvly aorlcon now RMBXILD VL OA'"G ‘so1sun Amu 3.20.7} ͵ a a” ‘5137)u 10H M270 16a At τ 0.9) το οϑόνα3 mK “agra 612, Π08, πο: DYIUNIE OL IL Snvla AMaQDTIIKOG OL 533 “GMX “WOU "34.03 journdno dnd 143 *3p.27ANg AWA 143 3400 YVR “3p.o7An CK drod, sen0 -vrledg ao sox ‘no1L0u3 Snrla wyrd ὍΤ᾽ "mL010X A3 S10IUA 5 11 ‘ssourndno Sco XP ‘Sroxrennasiy Se Ayvla rn ouyny AuguANgk xA0 ‘ { 1odvagr ‘eda yon "ETT MENON *T tuni3youp ALA ARIE) AUL Sods ~ > we ἈΝ Ἀ ‘sadadd Spy Smt subods vadsio & MLDS 39 AMIBV34 "71 12.203 ded SorsuA 11 ‘ Suancormuie achoy Sodan Sorunynd Ξ ᾿ κι 3:37) o dvd Sou *Sudods Snadato a0 1.κ « . Sosumynd 53: λ0Χ3 Ὃ1 An3dX anmnodad rx «030 nox Amshoy Ams SuXdn Sut .mi3sX0L0 "8 UNCP okt AS BL PAIL ‘Snrla ABH OMI NOL 5L3X3 any3dX αὐγχταν SronodX *Q } Ἶ 7 AOL τῷ ‘JOY RR LPONC Hi 17033 S3LhOVY Sabo dnd smn Het Fels APOSTOLICAL AUTHORITY OF 474 aod on wrlaaal ot 3gX4 ‘5d13X Spt AOYARIT 204 510100 50LN3011L3 17% "6G A0.0UT. aosday aon nrloro οἱ 513 A7.0up.0343L253 "8 « 90 SaLavononp ἢ AoL.o1dX AOL 513 AILOZLAOL ΙΝ © ͵ “1OMON3LOIM ht ΛΟ: ΠΏ av! λολϑυ]οχ 43 κου *G « 4 ς ‘ ; : ; 533 ‘amday ony OL ‘ . ὁῬηολ».:3γὴ nrloitLry “yp 3.01192 hav! SuAApeoy, ONAMIT 30 3133 θ᾽" Ῥ XIX ϑ)0 *reLansdunnp STUER UD 39 S0La2 “nani navi r3nsdnmnp "7 7 i ς ΕΣ ΧΟ 39 0 s Ἀ > "21 ‘gt τι ddipyg *S0LNONIR *@ NOL ‘sala Sedu “ἢ Τα ΡΚΌΛΌ ag ayes "1G WAX ΒΊΟΥ *son.o1dX 0 104 12.0013 "01 ox “ΛωδΆ3Λ hee 43 DLOPAD 12K ‘OT ‘neo gn3QRH o vodi3d3 "pl ca ssoydgy £39.013341403 Ἢ ynd7.0 Aah “sanra3alt ronarlnZdnna Ὃ "Se 19 “0.1 3Ἐ θην ΛΟΆΉ OL ‘ . tor!3 110 “Aoynn ον "ὦ A13104b 103 hose mL ΛΟΎΪΟΛ how vad con.o3d03 “1G ΟΣ Oo eee - ΞΘ ΘΕ ‘ ‘ Saoyriia 5091\ Aodadd ‘noondX ‘roraon AOIVRNISE how 113 *G j3vlogonrow3 S14 30. 13 *Sono1dX δ, οι, Λ11..03 59 “ΛΟΛΞΎ15Ά AOL pdms "ypAi3Q 1PLPANQ 513900 ΛΟΥΥΡ ded nory37/se *G *s3rlogourows Sea ML3MINE) 2Q 50L.00U3 1300x1013 30 SONYP “Ῥκ13ρ3., Ao1y3vlag *G amsnariXdn Sodoo 96) “107! 17.013909 AKL : pO} k 003@ aot AdpX Aus pLwE *31.03 unlogonjo 2030 *510938\3L S104 43 BH AsVIAOYMY 3g Ao0.0 1} 6 ΠΗ MOD ‘T acon) ordoyn1g ἐμ 512.0;dH719 513°T url ‘apoanngriny 000 (134.094 UL DANACKIBOV 3Q AOL eT ‘AIX ἽΠΟΗ -ui3d SaoXoran! ron ἵν . § Aosnndnosea Sus Su3dme "67 Sun 34. Saotarlnonad ‘ δι βροτῷ BPR "21 Sao ‘ded. sormanen x s ͵ ες *503@ 9 ({2086.1.5.108 dasenns *y 1 “aarloouro OLN0L YH *nosnens7 Ssoumnlidn yn SAcodnsh aL So -2.0nLopID ‘Aedi3aX 3b ὋΤ ͵ ς ~ 5m3.0391103 “SUX mgQ19 *G ΛΩΥΪ. 1.1. ng “Λ08 1103 18 9ω3.:.ογ110 15ᾺῈ ‘amdda *p, i “ Acoduan oe SnyonmLan! Ὁ 10nanloyynanLnn aoyarag aps, url *G <2g3viooda DLULOBVIL MUL 13H hodoy. nord xX AOL 5uXdn +e Sut Λρ Sarnahp 01g “8 1 1 IA qaET “AOUDK IDK BL ΠΟΥΡῈ "Ὁ Ἐκ Arordunig Sods * 7, AcoanoXa waard ~onirindad midytup.ove ‘ PL 61133 ALL BIE AOL 475 THE EPISTLE TO THE HEBREWS. CT. ΧΙ. —ydey 995. “A ΘΗ ἼΧΘΊΠΟΟ aiUD ay} Jo 1580 feorydosoxtyd 91} 307 ΖΦ ‘AIX ayNT *g § sropripurnn sodinn a ΛΟΧ 33 "01 ἽΧ ΘΗ ἢ ἜΤ᾽ ZT "Δ uo Aqyetoadsa yh ‘deo Ἵ "qT *SSId— 4 Aonlsn09” {RH 3: acorly09 AML AMLKRILY duns g PH BL Aunrrowriinog arriming —*Saogaap πο, YX Saoguye aot AonIL Ide 10 109 “ImpoIad KourLonrinog Uxdery : snyojoIdg os : ϑαταθθαι [eorydosoriyd Apoms & sey ΡΤ "Δ qoH ur "9048 }7 995) sx9qt1M oissepo ayy Aq 11 Jo asn yuonbaxy ysour 91} {118 ATqeuoywod ‘Are.xjU09 91} uO ‘suRIyIUILOD 151 pure ‘sULAIOyT ‘SMOIQOF] Ul ᾿Λωφϑα Arordunrg —* Sudode soysrsris ‘saododoudnn Saodinx yon “Sangre 50089 01 arrly Aagonndao ‘nerosLopnAn -“ ς ‘ Aanuhn hoLan3 nodasdprln #00 "LT ‘AIK spo * yhonarInonsn 7A ‘OL Aon “403A AOL Ὁ ἀπ 00 "ΔΟΥΚΉ Sorm/n3aAll “py gO UIOOMDUDAD ‘Ol 12% \ “504.23,3 χα ποδυπον PIg SS tah *SnoLan 103 Ψ' ς ε © Sinshoyas 03 ‘Sypidoya3 408 hond132b.0 ο ()% ᾿ς "ΠΙΧ Ὃ ΧΙ “10D “TT "Λωυήῃ ϑ00Λ 0. II ΩΟΛΊ ῬΆΘΛΉ UL 50] " WX “πο οΑ3Ύ)αρ οι το αργ1653.10 SUM] ILULOAIDH 13 *OT aon Sshovna "(QZ wnrinduysh A3 ‘seria 50d SonarloXda IL0 30 RQIO “AMINDALOT ALL 513 “ “Ὁ ‘ 3 ιν ς Amrla 19 rerloon3y3L2 ~ 7 ἐς ͵ «ς “λοι πο, hodnn hot 5104 -an Sorarlnoinddo “6G 8G “AX WONT *anyrlo.osm ‘Sm1hoo3 Sn0L Aan 143 °C] ‘GG ἼΧ MO’ “nadme noLan fm rudurgusie Ut 1163 *E] 3G) OL 39 S1dpX “GT 'ΧΙ 102) ἽἼΙ PARQ KFZO0 2° 0G « XP Λο γον 9 BLAG “ιν 1.1.03 ς ͵ ς amasanhd 9 3,60 31.00 “Ak 30H SOG NNE "OG { s . 43.01.::01.3 SMYYOLY "61 ‘nonatad3 m3 679 Ἵπ 10D “T UH ILI OUDKDLOK aodds OL 90Λ1. 13 "PLIPSY Apo! ‘g.ourlogonm 13 0 7 ane “13137 aodd3 04 Sonate 13 *3.0nr/1H09 das oL ; as §11.03 horosbo “hod. -d3 01 NOLODHZ 10K “eye ΄ ΠῚ OL3L LAR KOLD qa A3 1.0 13.0 τῶνας φόρα ded y 17.13.0234 Aodahm@ Aodda οι noL.opn3 «Λα χα ‘ ‘ AoLdoX *mynZ jeoishyd Ajoand osuas Ὁ urazay} simoo0 (01 ἼΠΑΧΧΧ ‘qos) *xx] 911} Aq poysiuiny Srordxprg yo ajdurexa 919 818 ayy, 4 Snihoyas 13hpgriny "(7% -ni3rl “sn ri3akdmak'Gy yx $20 Jk 510N33%3 AOL39A3 AKA 4 « ” -PLOG VONOLHIL THK “son3a aonsvioXda 51%°O | ‘ > 4 « “POM μι εὐ NOL mono «deh ud* yy *sminogtaridsagndnss 2% *N03@ AOL AOIA AOL 510. -nn3 ΕΟ τ Ν ApionpLar! 533 IB QINIDURAR “OT APL “δ ΛΟ. οϑαυ θα "ΟἿ yor ‘Sonmsn Sgn ~Aoyyan! 32 S137v/nAng “νυ 203@ Saorar!non3d Aon 10K “ποι \ \ ͵ ? ΞΟΣῬΎΛΞΑΙ 51139 "PT [580 ὙΧαπῚ am 1mp.039R\IAL3 503@ 0 Songer dwt noc “navinoyny M120 *p oH 13 ‘smsdusrmo mnarloX 3 1H “phoLLiadn DL “‘otusndn ‘acorn 168: 90 7937/013.031 Ὁ "ZL GIA . Sits ALON 913". SONBL OL 5K νὰ ΟΥ̓́ - “ΦηΔᾺ3 νου yo ‘ . 40M HOQD *T “f5aoyootde you Saopanna 90 monodahna “4030 QoL ον 477 ripndgy 1010 41.213 120 ‘nde 3LaKcmnrh La ke THE EPISTLE TO THE EHBREWS. 40...0 10 Χ NooUy aclu aosday aot wdarlu us a3 SnoLuyndany Snoyan 50,3 "2.1, 8 ὝΠΟ Ἴ “QIN ἐς 43 10L00 ‘5M3L01% ἈΞ 10 "el ἀκ, τὶ i τ: | Snrla 41303.0.0143.u ot 513° * + ‘Suma mm omduyw SECT. XII. | "ΛΩΣΌΡΠΟΙ͵ AOL oA ͵ ς ~ ‘ 2 ΟΣ 19. 5mg Rx \ ς δ “λυ 3γηΦυ πο ΛΩΊὉ. Am 01a 513Ὑ]6 12% ~ Ἀ > ~ . ΑῪ 3L39R 103 RLARL 119 sMODUT οὐ οὐχ A3“ByMENOT UL 43 ADO AML A03® AOL Am. « τα ΚᾺ3 AL “opy3zer “3:μρμθϑ. yrmLurir! dnd 513γήᾳ Wl TH Sseou a *ACOIDUNKHS λον Aomenoods 513 17H ‘ #3927313 943 SaoLan 513 s ς c *** porn Suupdr Sus ‘v1 οὐ *313X on yor 54 dawn “Π030 not 9n13\ 100 SUL sna IMAUQMIZDLDX RBIIA 1018 OL 513 §203@ πο; Seoa.oidn Smimuie Sus wrldragna \: 39.03% 310 fe 517 MOSPING 510.» rmx SAcorla S307! -Am1g 510. 107M 43 SM3L OIL 17% “Ung RL RLADL 100 A3 imthooupkdoyas3 "07 140 aendsy, ὧν oLnosyatdunzods ΟΠ ΤΌΣ Lommnig φῶ OIL “3 110 μηδ ku dees 4 29 7.200910. "07 0.8. 1ΠῸ 161) “που 50 ΡΥ ΑΒΛΠΙ SndnX wusrl uyyou BPING ΑΞ Aodoy how 1on37ln 330 ‘aodny not rn “atuguasda Acorn «! viurlyyr) "PI Si3av/a ynx "δΌΥα 1g ~ Fe a ~ ae ainia 43 aarlugy emi 7 -A343 1010 3.172910 eas 1 ϑῳρνκ. ἄγγοι αΡ᾽δοφοόιιγα 42 10. 71 “sarang Λ3 Oe ὌΥΧΡ “ΛοΛοΎΣ ὥλον 43 Seva 513 upursd3 xno ς ͵ © ς horlu κονχβ 343 on 1.50 Sade ᾿ SI ἀρ τι *AINJIIITYOIB ΡῈ GINA [HOUSE wos ALISBULL ABPIUUISSIP 94} JO “106. Ut ‘aINyXIUILA}UT πιοῖπτιοῦ ayy Aq ‘payreU ϑιοτα 115 ρθαθρτιθα st 1] "SNOTAQO 51 ‘s}X9]U0D 9591} UT “8011 [0 UN} 911} JO ssquaUIeS ay} ‘AUVs 911 JOU J1v spxoM 911 YSnoyy *nurlnynn SrordoX ‘nyaZ "zy “ut 102) 184 I TAQO SI Yi Ur yyonoy} J Yt J Ἡ i P my DIV 2 93 “Ol J'I "3D CANQUYAL ACONAUYLL ΤῈ 3.0 moukoyas Amhoyns "OT Aud ἃ ’ a hod3y “πο: 003 eH 2.007) ‘ve207rIo Sonoran! 3X33 90A3QN0 LPH 13.1.3 Ἀ ς ς ‘\ « “5030 0 Sonarlpyi3tdn τῶ ρθουν ded ὧν Ἢ] ΟΖ" EL IA qo *Snystdnws SL hco.ranorlonoduyn ‘swynlagodxnrl 12% SMIL OIL RY AOL 39 gipeurisl ῬΙ *ap.ourad todgaon uv) ῬΑ “ST *saoyaL Xm "71 S0G14LN3 Sut yhosdopoduyts "11 Aut Sods ‘Augnoslo Ἀ + ν [ SECT. XI. APOSTOLICAL AUTHORITY OF 478 ᾿ . . . . XR "Δολογαῦ AOL Ἀ3 A134ad ᾽ν AO LANOLUD ALATA 30 hoo "179.0334. andanlu 4 4 ? oLnoX au ‘sndnoo31 sudaudn Sannnpad Ἕ ϑιλγ δα 3 “Λ1.ΘΩ.0320.3 Saowon 513X nd 533 Smmunl 31 jonaniargoh ‘tpt ‘OF ‘og 6% “MAXX ΕΣ ΘΔ "6030 QOL AUYNOG Aut ΛΟ ὍΔ "0 ayria inyi3tdvan url no ylurlpysato3ua dvd, ao ‘xa way, aodarluaXaa “poudparns 5ydz “ὦ "GG “IX "10D "TT *sorlonoduyn anyy3tdn3 10K '% yn ‘32.03 nvld3u0 riandgy ποῦ wep *] ‘noroidx δ13γήη 30 13 “6G “HE [eH 4 AXa1g3 udoyns 3g 4 - 4 43XaL33 HAO AOLNOL " ‘yundoy, 134K 1403 0 11x *uloy ‘ AooKy, noLodxX aoL ona Aunduy3sLnx [RH ὦ 3 ‘ OSPNVLBK [WK 13 “30 Ὃ ΦΈΡΟΙ snrloy3y313. Mek & “Aognmya ugk 120 Χο *amdusa is a © ~ AML MonLopin3s AuL 513 ~ 4 ς ΝΣ ς MOULADLDK 5co1L 13 ἘΠ᾿ Tr cm ddipyg “noLan Sormrluy3e not AUYAOG ALL "Ὁ RLBHK SOL - «Λαο ό3ι3 τουλρα pL πο Λ1.οβροθδα vim 93.:43ρ.016οοὐ 1 ‘narlugerduyns ᾿ς YOM ὁ αα "IL ‘t'soydy οὙἹροθον OL0I OL hao rpLAnodoyns ‘SeaLO34 ἈΞ 10 3.1.00 Inousmdn "Ὁ S3ttodadvsnn 1058 ‘savlaXs Aouynndns ArdaXo1 € 403@ mp.ovonap ΛΟ 7AN 9% 510 A3 ‘ncorapntarln AOL -pridndy ong IQ ῬΑ "condo 48.0η3.1...53γ73 c A0.L0% Suyaog sun "6 horapp ann 0.1, {+ AX ὁ») χά 15 Sus S1orlonoduyn "Ὁ 510. 1793139113 9030 0 Sorarloyaog Nod3.10.0.0103.4, ᾧ 48 “δομθρ o ἢν μα" ΘΟ) 0530) 513 Sndaas Saidoyitan 5102070 μονα yon " τοπορλυο Sono9137) ποῦ vine 1378 dvd, azr! rosLendpaia Ν iN “ “Ῥηγχ3 113 Sue χϑχαιυ3..3 “5:.οιιγήαρ "1 «οὐκ γὴ §coLQ0 120% THE EPISTLE TO THE HEBREWS. 470 er. x11. | Ἢ -. ~~ ΛΟ Π Ὁ Spoudoyas 2% ‘nmsiong AmL SUMO SUL O17 4 -~ ἂν < 1ahop3dt.0010 « rlondsy. SPOULADANS 0 faoroypa πο, 203@ aon 5a3day “Muynz Saayiovg 63932 -IX\3IN ὁ Sed Soro 8771 πὰ ΧΩ *rohadmig Ἢ hoa 532 Sonavionad Swougriayonx 514 url SaadsiXdp 43930 ‘ 1.20) 13... HOLD Svimrlo3g XVI gMtFrs aus LVR 9601, why 01333 uynog) AOLMOILDILD 39 AML “AOL AODUT, MLO10X 43 203@ AoL “560,0. 1, ASQYu.013 cord " tal 53 "5 qIUSOUNH Con SUL sua Sorlodgodu nowo"g Lie ss SoLprlovLzLPLyx NOL Aosagndg] OL [1058 504 a oL3ny3 wArindsL 3g ὦ ϑ ξ : ‘ ἊΝ ἣν “ἘΣ MUO NOLOKD ῬΣ ΘΗ "8 h0d3Lm.03 OL 513 SOLABY ROM 1313713 “DODO τ ae REA d3 ‘ndedw nav) u 12% Sonavonia2%3.03 3 1 "1303 “nOmM 3 2 ARBs une Aspcodurla 3g 510. Ὃ 1PHx «τ Ρ0935) ᾧ ; 1 oe ‘Sonarlonmpanyis3 15 3L yurbov RODEN 5 5 de Jase 340 asvl pL “3 43 suXap Sur AsrloXz 13 50 53LA0.0310103 Σ ἜΣ 5 AE HUYIBLDK andandn δῳ αι", ὅλ 9 * ADDODYDE AUL 513 er . wrod doy 10 how 250 11N3 (52 4 UKj0M3L } KOU sae areas Susariraxods δι: “ ὥρη) mL 43 -anrls m3 ““οφγ30» Susans uL"g Sndandn SL 19k") meng mt A3 ΞΕ ¢ [ SECT. XII. APOSTOLICAL AUTHORITY OF 480 “YU 'H "5030 9 AIM 3.010373 *] ‘ ς 30 *SokonmH AOL nodal ot Ῥω κ 61 °¥ 109 “IL “ΛΟ AOL 913 ~e Ἁ « 134371 aoLae uAnoomnig ks ** "Ὁ snr unddsh Sempre tO ΣΟΙ *AUAUdI3 ALL μΟΊΒ.Μ ᾿ aria ἀφ Suauds3 Sus Sorday 0 “6 2g ὅδ» 91 “Ht sseqy ΤΠ *auna.oo -17x1g 513 50L.010X ᾽ς aorlon ded. Soya ΧΟ mLonKs ur) 13 “AL HA "10D “T ON ne ποτ NOLDADE NOL rprimrorlo mL ἢ ͵ 7 /~ aarimnodad svoandriao ded 13 Ὁ ‘IA ‘UOT, rodm 12mrlasaty 43 frdwxX 17% ‘uaudsa *@ 461 mK ‘ UA.oOIDHIE *Z, ‘ PVP 651.001 12% 4 51.2cdg) 003@ now 113 “yong & 41.1.03 dvd πο", “soda! 3.010373 *T ΄ ͵ ς 5030 9 5 mLoOnKS “1 CAIK "6 “HX “ὍΠΟΥ A3umg3 riendgy, sue PUIG 10% ᾧ ‘50470 450% rINud 80 stiadmag *SRUIAUIQ OL 513 . 5aaday 13,37} *G A03@ AOL WIA ὧν 3g sonavimioninde Ἢ “8 Soyan Sum aur! ‘amdarly αἰ δ ain) ‘Sorudoynaiatn ‘ ‘ deorynla ‘dors .5uAudsa Saay1ong "Ὁ 1L.03 0 ch Muyo Saayiong 1K 3Q ML1313 ΑΝ “ “Suhn.0017K1g ΄ SAB\IOME *7, Sonanlonaaurlda aavl norms, Vendy A3.01d37/3 * 7 4 ς ALAR ον 4 \ ς ALLPUIE {7% Ω THE EPISTLE TO THE HEBREWS. 481 SECT. XII. | ‘Zux'qeH + *6 ‘IIx *0.0nL.011031 Spurrlon δ pr) ann 651303 10% λ ws c . Sayhoynanad yon Ὃ ‘S13DULU9 39 δον 6 π| 49H + -nodasdnrl 39 13%3 i of odie sAiononpgriny 106 -mdpin 53LK0xouAg om Spinuse Asrl «< ‘ ἣν 300) 1.0. *1pL1340\A3 Sononsad% nos oun AoLLDY2 ot ‘Smihoy -1Lhp Susp 30 51dmX «< ΄ Ν᾽ \ *axkdoyas Snyyatdnu3 SRL WLNON 3 AOL 10% a. \ *aronoX sdnw S13. 0ULUD 9301 10 ‘rlnmdgy how ‘st0-Lnpdaue 3xMLDHIQIE “ALA 33 Simshoynsiak Ὁ Sorsrinohoymaad*g **+araXac0du agurl unl 29 0 ἮΝ ΤΌΤ srpadsy, Sonh.20 SUL #3 SDLOg AYUy333 dawinx ‘amin Snobyser 5.10. “1L03L00L “ΛΟΥΪοΛ hoe VLR ΄ . ἈΝ ΛΟΌΥ AOL ANOLE τολῦῃ A1.000X3 uy ~0.Lh3 “Sarnonngriny ΑἸ 13.» 9651 Aut 103 AmIA hot Μ3 4377 10 “ἢ ~ 1 tata » you *"suXdnidtnw ὁ Acornspodun AML “3 < « ~ [ APOSTOLICAL AUTHORITY OF (sect. xl. 482 ‘ Ow 3nuX 03.0001 513900 - é i} ς δι. bp ‘a3nuX ο3..3γὴ ae ς vA 5nd313 Suyad ‘pLnnL 19.1343V dvd Ao $3 προ ϑλ S123gpsarl 4c mLsoupuddnsnn *103@ 0. aorysddnns 9.» aonlon yon Sudan 32 Saodarl x3 04 3104 saoryshdmas κ063..8 543 manaoddaoday ‘usa vt Ὁ *suanorodat Sut 9 ttt agoapiemianl SmaX ms Ὁ 513 *X Ἵ, gtgddaossay deh Sussriapien.ar! 'G ino 119 mopnlang "1200103 Kips ὦτα 6 rmgcaday λρθον, 3 ‘acongs a1aXdp yMZRL Aub BLK (0 10 κ᾿ IZRL ALL ana ambavg 6 SonsLoinn 0 1PX *p “23031 1p ONLOAD Ἢ 60.031, πο» m91d 4 17.1.03 aodaza “4393.01X V3. a8) κ20.: ALL PLRK'C 5 : “30 Χ 113 81.» τ 4120.» RLDK "SC / eae ‘OP “AIX 109°] ye 72 3G0MI04 αι ᾿ς ‘ {PH mx LARC 179 (.4oLKLagorlonan "Ὁ, uta 13 dvd ~~ « ε ς Ἀ yon “Ὅ209 αι RK 5omK 9) Ay Sung.ceodsy SuxILIAIY SUL MIC s4AN.001DKIQ 3.039010 ὦ Λῷ "1741 ; : wren ᾿ 51.0433 Ano Λ3Υ) 13° ©1013\3L OL *T aovlon wg dnd 13°] -\undoy, 41.013 5341210 ͵ ΠΟ AIT 15. UpV2 39 AvL9 Ὃ Ὁ CIS HED “OL SL SAX “Pp XT WOT “OT "mx he Ke 2 +395.01X VIN ΟἹ ΟἽ 0 MAND haoud, “AUAA 340 “Ay Sodzms non sag προ UL 43 dnt 143 cm ς λ le « 17 LOL DUIQIQ «ΛΩΛῬΟΥΡΥ δ. ‘ -1u3Q 9 “1NaV 10 7 « randsy p19 “Λ13.10 «13 50143 Sm “1% τ “ : \ ud 146 ϑολϑγὴ ~ a THE EPISTLE TO THE HEBREWS. 483 BECT. ΧΙ] “a[quyremias Aaa ore ‘SoLutopde msvrions 3 out pur [nv JULES 0} wow ‘spioMm JeIeAas 91. —"G “LIP “ὦ Ἵ ‘wo, ‘8 "ΠΟΥ ΤΑΊ Ων AOL novos NOL ΄ ~ ‘ ~ en 30) 3.0mdagn3\k Ἁ ς ͵ ͵ «ς Ἵν °X 43 Sumo Sus 50, ὉΥ] -n34 non Sorlon dvd 9°9 “mike μγοιλβ τι ΤῸ Χ ‘Soin Sovlon ᾿3Ύὴ ο 34.00 aR ΄ ‘ ΕἸ 4“ "NK AoLmane 513 μα ‘ 7 . Ayo} 513 4 uNoLls μι "8 τον up3da3 yx (Eek | ‘ «ΛΟΛΏΡ 810 39 mda A3oud3Am witdnnln Ky 4 « ͵ ? ? SUNOLAT 5... 3g ὅκιοποργ3 310% aovlon δ᾽ δ Am93 39 φίξ"8 Ὃ ἽπΑ "51 6 WA HOY 01) Ὁ Υ) 9x | y 513V3>mA7 "OT dvd 1.013 «0.0 10...01103.:0 Seuirlor δ vr) ὁ HITT “ΠΟ ΠΏ 5m3.0 RL ODAD bus arrlaing ALL "9 ‘OL 'πι ddiypyg “Ay 43 Λμλϑγ πο (4543 Aue Arrlnang AL DLDHK 8 ὋΣ “ML 'soyday “AOLPAR LE 513 kLav 4 « a ‘ . Ayo? 518 αὶ UYOLAZ ("8 “OL HA "WO ‘ANSOPVIP 5111 αὐ YA OU 9q ΟἹ { ymiaXi010 eX eoLw YOR UA3g.07 ‘(QT DL IWS ΑἸ χ sLap3dLo1w3 Sou Ὁ WG AT [BH x Sncuddntmx ΑΛ 9..43 AML hovlon AoL *AoLan Ἀθη. a 43 AndpX3 aus "8 ΟἹ “π| 5904 “IML3.9U9 IMBLOIWL 43 901710 9 1.L0 ͵ ς 4 ? an hoyle “ὥϑῷ mL νόμων oT) INLNOIDHIQ 913900 οὗγήρα A3 2g 140 Tier Lea) "αβλορϑαν Anading Sot.c1dx nda “Ganoovnn1g ao ξ if -rlon 219 dvd. 13 ,203@ Qo aidnX Aus LIN R UNO "8 DA ALL MLIAD Ke erase) “d3L39? 6 913970 AUKUD PIC Ausavieodanax SL MED *AnotosLom) myiasis, 513 Ι, γήρον, SoLnX 03 9 An om AuXate 533 ringy 50% -mdpan SoLmdu o 0131343 8 “ ~ > ΄ « *SOLAMZRLOLA AOL 50.1.3 120 AONE "ἢ, “CT “LG CAX “10D *] } ayisida SIQ} PUB WUIY 0} “1, Ν 911 ul Jeynded pus “SMOIQOFT 91 0} ΘΠ 1514 nplgny ‘Ol (81 “HX "49}1) S3N3FLIO:N XP WH 533 dar 2: 4 4 52abwAD {PX 5343ρ.0 Ὁ *()| ouLan 04, B1Q ‘SUNOLAS Suonodnody mand ded nav! S1.2u1397 5 H3Q3.0IXVIN yA FPL ALL Ῥω macy how 513 5q3d33 ao 140 ded s3dasdnv! *“AOLAYRLDUD Slug I ΑἸὙ Λα, pLvE RNP I ‘Slunindro δἰυγοσλξ ΛΟΥΟΛ Lx a0 “80 Tite pei οὐ “5063.:.3 Saad3], 1mLmLonp 303,2 ΥΧΎΞΙΝ ται οτογίο Aut winx 13 “41.1.23 hOVUQRLDX ap 113 40034000103. 10% BUY ENS SUOMIN Suanccod3s 163. A3ea0 Auyad Au 533 Arle Sorday ὁ AZUYPLILDAD REACT 33 110 ded yroyugods *y ee DLADL “10H ‘Sura 19 1249 adda S10L [HH DP - { ‘andunrl 5101 ayia Auaudsa mudo pia! ‘3g 0 ra KONYDT) CONNOAL rang n) nda “1, μ 1g hodsnorandnnn + 5UZ0Q 1g 17p.030\ Cox 2 Sindwo tn ha ,honavinoddnsnx OLB OL VIG Oo A13havi1wa 3g OL) on deh 13 ‘513031 Sazonodad 1.013 ΕΒ ‘core eddy "6 ‘XU TL ἽΠ᾽ ΔΘ “TT 9anoyayas Agri 10 9% - “Δ ΒΑ 4103 ἀμ. κ υοιοιμζδτυ ον 913 *saoouy. sontda asnodad “οὐκ x0 Sonlon "55 50 Sunupwrg 50402133 dx°9 ‘nou.o1dX 513 203© QoL 0140 AOLN000L BL 5 aursrleodaxsnodas °43¢3.01X VIN BRL AUKUQTIC * AUL PLD ho 17 3 ‘mhoLL 130% pinriosdnX *9 “ZL παι TeD 658 foe 530 δηλ di ρὰ “LE “UX 10%) Ἵ " *pLaouguyarinsar! *C Ξ *20I@ ποῦ, 51. ΙΝΉ i (HH 20 {nH Ε- *mdgntal hot Sods “y ‘ninvloidnX wi dvd ‘Sorday a.20vIco 5 ‘sam riaanll 113 43 ‘rodsuodrip 0 auicewheeane Ὃ ‘ ie 4 nudeodnoodan rus sarloX 3 "Ὁ ire aie Ξ Molar Ξ aoLa a Sod Sonnoday Ὁ AOL Ὁ ‘51.0041 μ- μ» © ownonathuns ΛΟΘΥ3 17x [2 Ί RS ACONE ¢ .danonodad 9,365) 5 *not01dX NOL 12 Ὁ Ύ) 1 OL A3 41.213 5m 3.20r!mxd0 53deoX Ay arugursda Sadda Ἢ *003@ OL 5UZ09 SUL dnd. nav! 10 ‘sns.oorlmudo < ‘anduny) 53Lho 210% 10 1010 γχ8 13 ngavimXann "8 "s0.0.0330% sydeoX πο hoo gen 1091 ‘syaniq yen? ‘aanlenyXo3 none MY \oAL ee ΟΝ ὠαιοδχ 48 63g {{πὶ Audeodno0dss Aut 19Ὲ "Ὁ ‘says @L01dX Λα ᾽6 die ἐν Φὐφλ ας θδὲ cinlogn oa ΑΒ 103GR 15 90 19 ‘eg diy “apuordx 518 : Sy se “53L00X3 unl mina 9 aoro1dx noouy, acorly a0jday Asnodad Aco SOQINs SOhOLL} 30H Ἕ 61 Δ ἘΠ ὍΤ Ἢ εθηῃ noe BIg K03@ dot Sodas fapossvartng yudmo Aah *T = al Sime Crees asvloXs auaydys “yummlaahs ronav pZd7h3 Sonlon 0 34.0% ‘gonlon ὁ A3.0m13V343 “| “2 Ὑ A ULOY {3.1.03 10LU9AT Sm400 ‘76M TeD Wee SORES 484: 485 THE EPISTLE TO THE HEBREWS. SECT. XII. | *h3@ wt ho nic) Ὁ Asxdanucods Aosava'?* 50‘aoLodx "py ΧΙ gary ἢ *spsugnrl SaoL soidedp "HT “ΛΟ ΠΏ 17 ἐν ρα μόν ot ΦῬ Σου Ἔ 6 (XIX βηον *andogdnse Λ1301 NOD 01.00 AOL 513.0% 10 "21 sraday adar3 43 YPH 019 “PLO BL Q1I9nY m100 BL Aira mom 110 °Z] 2nuds3 Sea.tno * ** “ΛΩΘΚϑΑ “3 AOLAD AZOULOZAD 39 140 ‘ ς oe ‘ "SE PE “MIX SOW *sorday 1343 “3: ιρ.ογδοφ hE] τ Ὰ ‘noLan noo “9.7 M3 92391333 οἷς “LI Δ Ὁ) ἽΙ ἘἸΧ aon Suupdn Sus own 13.0100X Savy 51 *HT “GE “INA ποι *ACoATIdNO ACL λον λα conpdasen Seomie 907 "PIKDH Kon tL Ano SL ‘agrla bp mLugdr nyrluponyg ξ 750 γὴ ὦ ry yun nihv "21 AOLNOIOL AOL IL Ut “meyiad ἃ ‘AoyriLo Amo pee Bs -n0X3 url aniouynns Ὰ ; ALL NO Z0QA3 OLne3 Δι KoUuLondadL 7 ΠΣ Υλ 13 SoLmen 20L ΤΟΣ yes ὦῤιπον ὧν Swoydmpnn εἰ uonidn AuLan At ATS ry Sura dasea Aaxmg3 -dnib ova; ΤᾺ “01. "Sohn 13230 Smpme 11 “UYHHS Aus scuspdu Soro1dx 0 “agra a3 mg.03gnriono agun! . nycdnpnKi ‘OL ‘Te “Δι "6 “Δ "ΒΟ 4 “PEO δῷ Μὰ ἢ κ᾿ ὁ Ὁ agri, A3h793L0 nyadnvle aay “3nmg3iL9 dnt o / « . 8 13K041p017 113 400 “ΛΟΘΉ3Λ "3 51399343 Sorordx “OT 6 “TA "CUO" seonavindnwvino "ἢ, 12K on3rl "8 < 149 7910 5910.13.16 “Δ "90 ‘A sayy “cory dan gipX harns yen 50 Ὁ (030 foe 21389 A 411,.03 10. 90" ἃ [ « - - δι3ρό9(Ξ τοί 30 Aoyynr! “ΛΩΛΌΡΘΟΧΟ 9 ΠΥ ς {nmnaydunrK 0 StL “PE “WTA “MOY *PAMIT AOL 513 Ct No de 134371 re) NOLAD UARDOIDHIC 4 ue ͵ > oH € . 474309 43 Aonarl OL") "170100134 AU ΡΩΝ γόνα 5000 54uZ0¢ dd Sonos "9. UL ATT + Sonarlonad aconmdno AML Sodatovupa yx "GT ‘noymsdnnly hot ose SonarloidmXax "pT Sothnyrin ‘ c £ SOKDKD ΟἹ . . 208.09 “1 ‘sasdaiXdn ᾿ϑ4ι36 1.311 . « « Airlu dvd SornoroL *Am.Lan d3ua qManpXdarn3 04 533 OT AMD BL0LADL §O3Q OL "6 posited ik SaonsrloXds.c0du Snow IMLPANG S3N3LAR ML OL 513 A13900.0 17% 4390 . 7 « ‘ \ ΩΣ *Auna.omdsy Aus 13X83 AoLmepdns “pAtIp hoL 513 we Xs « AoLan ΑἸΞΛ3Υ “8 oun 3 «. aids 920 Tet [ SECT. ΧΙ. APOSTOLICAL AUTHORITY OF 486 AZOIQPHSINL 12% ao) Ὁ Ἢ ΒΘ] *Sonanugnn *Srosnmdno3 S104 43 ΠΟ80 NOL noLan *RO3® 20L gag, Δ Μαῖα 2192Q 43 AB2I9? HY oR *G 5 δ. Soxodx Sot01dx 0 go "LOX OL 43 “S113Lu) MAD RL DLARL DL ἐπ Το “pL ΠΟΥ ΡΦΒΆΡΛΌ mpovomimynhsxvan Ἢ Ὃζ ὋΤ 1 Ξϑ "PE MIA "6 “MIX *ULOYT “ADIN YOR yhedoh.codss acwrly dasa AoLnns AaumeadrsL eee Sono1dx 0 ee Smpunx Ee gourds Ἔ “2 Δ "θυ ἢ ΛβΑΌρ34.}» nyadnrin Ga ‘anmpasem dvd. o ot 8 *rangidaH 123 x00 AOLADR 90: ὉΛΌΩ, Ποῖ ἷ BAOUABO ILD 143 “N0 4 « “ « ‘adnan ἈΞ 513ρ63.3 *aundrnra §S0t.01dX 110 53.0913 AcoXa wal "1 ‘OT ‘6 ‘IA ΠΟΥ “10 “ITA "10D °*T 21339 A3 14.03 1 50°C ὥλον mL mLn0L 1 Suinomyndart Sue aonode now 2138@ 43 Aaorgyna Se Ὃ ‘nadaiX dp ᾿ hanloX3 λοι πολ, ‘Sronarloday 510.Ὁ 113 30 horny phan *p “Loo ** [MA “gory TE TAICIEN ELLE wAMIT AOL 513 ‘AoA ~e Ἁ « Na ‘norlon AOL piv! Sut “501. ρογωκθο Sut 39 ͵ ΕἸ ~ \ Sohoy 9 .47013h39.07 SminoX a ‘5s3da1X τὸν A1OuLo19x 5N01 -mdpan ded Sonlon o ‘ © s é ΕἸ “Snudanann hoLan3 °C ΄ € \ 2 c . αὐραρῷβ Ὁ Asoujoss3 ded vLnon ORY AOL AL 0.11303 ‘ Aradaran Snioag Acradnnin noses Acs dassa nodarods ‘513da1Xdm 10 dau.om ‘aun pnp andarly ex 13X3 400 50 487 THE EPISTLE TO THE HEBREWS. SECT. XII. | *eoLprlusdnrin rmrorocahods AOL A030 AKL 71g % Pes δου ‘n0Lan SuAn.co17mHK1g Sut PUP EEL ‘OT 913 2 ‘nr yo ROLAD mL A3 03.1.0 110 Sur [2] fb kL Ὁ c ghordus ony) 5030 0 oLap30du Ao N0DUT Lox A3 Sun ximsomdLayoun Sux 21g SG PE "MM WOY *noynudwnn Ak arvla*6 "OF "ΙΧ ΒΊΟΥ *mourlogoxsony SuLnn misrirlnxo3zL0K BL 1P% ‘ADIAKMLL3L ALL QIOPV AuAnno Aue * 7 mourlogonionn eH ‘opadtoniy nLans var) "QT °AX 5100 *A0.0UT. ML.010K A3 S1oynmdnoa 5101 43 ΛΟ wmtodxX ΛΞ Sprly a WuLoLoudX 13 ‘noLan SouidX Sut κοι πον PLOY PSd3.00 At S003 nloX dana Sion 10017 S104 43 4IPLU3 13.043 ‘OL Ay an” “LW ΒΟ Δ “surinoudy 29 hormudnan * 6 nnd c “og ππ ἀπ π| *mrday ὧν, AmLaD 30 hornaoddaos13y ‘9 "Ὁ IX 510 Ὁ oe ΠΟ "PI ‘xt "ΘΗ Ὁ ‘UOMIA ML AMYRY 0 o13n2319 SmpRx 1Π ‘SorlersnrlucX o * 1] Sorluds tit 43 Acovle oLan 1343 1: WYP Mopdinsb 5104 43 AK 2 Ῥ IX "Woy aodatdnrl now uiuno 4 "pp MA SOY *AMLNON YR ‘nor! ΔΎ λα Aut ACL 10-2 43 170710332943 *()] 42ND "OL 5m 1L0 11.03 2 “LT xt Woy “LI R99 *auripoudy Ano 03 GL hornudnnp ‘6 SEI) IL Apion ynH Aedodcody Ὁ *** hoLama AanmgsdntL [oH ‘Senlu sasuke Sonoidx ὁ [Rn Seopnx “2 Δ ΒΟΉ 4 *S0.L%39.00d1n3 ΛΑρ3 AcoL ΄ « ~ [1 ~ χα RIopoods κι wmLunsd. mht 8 « 4030 ποι, Λουγϑίῃᾳϑ on nihnoddaoday ‘noLordX AODUT, xtoddaox3y "0 3γὴ 17033 OL Sa "OL ‘AX 'ΠΙΟΉ Suousoy “oud ‘ded xdo AUAUAD AL A15ySL1N3 AONE! “Su ΘΟ wLoieprludX sx ΩΡ “p00 sarodnoth3 Λα, 1on0nsdL ny ‘ ; , w FHS HH τιον ηβροα Ὃ 9341,210 o *undanscods 8 ~~ — = : tosnulina a Ὁ AOLAOL Inx 34 A13X3 πο ΡΝ = ASO . pL eLopRx 8 } Spiong you 31, pdmg A13dshotdu ox 513 7: 5 Saad στ $aade1X dr Cnd Sau *Sommdgin Ἀπὸ int ‘sorday 0 ABZUL3 Att “SuUMQUYD Sut SUAUHD SUL 10% vi? € gS oddaos13y Ὃ Raiden hot *Stonmdao S102 48 [sect sm. APOSTOLICAL AUTHORITY OF 488 “SunuprIC SudinH*g oe OO TT “remugerg ong 1518 41.213 dvd 1wLan .waasrnododuyyp AILOZ PLD τ a BUG ΔΕ 59 *yrlnnx139 ‘ agri agge Auyosdswa θΡΉ 113 12K ar MAOLLIIIK BL ninrlosdnX μι" 3g BLAOYUD “TE “MX “00 Ἵ “337003 Ao AosLn.L hot BLK AULAD VOD 4I01 sonanlunlrasano Aotoy 140 shanoormHrE 43 ‘ ς ΔΩΛΎ3.:ΛΠ.ο yo ‘AON ALAN * dad roto ‘ rmsapriarl 113 14 Ὃ “de 107 ago 513d3 “8G 61 “XI ΤΟΣ *aoandao 33 Sosday o ‘soucodpay Soda.nnze ὁ 0 50nyoX ‘oud x3 Sosbcodpar Sonmdu op "Lp TAX 109) “T ΣΈ ΚΣ "Ὁ eel - 17H 47)-23p0nI0n ute ‘ 7 wu InnuG mI 19 °z bad Wh Ba ‘ yen ‘71.03010 4 Λῷ ‘mLiyundol. 41.013 93Λ1.1.10 ycndobpig ""}" ninrloidnX "1 39 23,0 Χ( 3 ῬΌΧΙ ὁ “UX "WOU AKKLORIQ ALL BLK ND « AUAIDH AUKLADIC *B ‘nQnoy. AOUI0 AOL 1.1.3 YH ‘““undoy, AOUJO Not 1.1.3 .DINILADD "1, τοκ ‘sorday 1343y ‘sp1n0Xda rndarlu ‘a0g1 o343y 510100 ‘deh sonarloprian! 9 “EL 78 Ἵπλ *qaRy *SOMOL OL19LK93 $ndain3e ap x00 °C § Sor urianip Au Wayans wneodas u ded 13 Ἢ . ) , 4 PLUL3QOMONIA "Ὁ Simvahdnwa 11.001,1130K 1.1.3." ‘ « ‘ τω. o1Lu Is §ShL1oan) 4 SUMuUpmIE 14.03 Sohoanyadn "τ, 17H 0.00 ‘ a rs 32? Ada0113y Ξχη3..5., αὐ »ό8: ὐοφΡι 7 τῷ {σι "1300 οὐκ, A3 10.0 1 Λ3ρΧ 130 how ACL AOL RLRK DLAP Ab 480 THE EPISTLE TO THE HEBREWS. SECT. XII. | “AOLAD SIDIQIDHK SINL A3 AoLsomedd ey aorlon now Aohds on TT ΄΄ ~ aN I PLAAAHIZOA3 531110 “SL RO “SOY sor) 1PAK003 1010” 10K “5090 ΛΠ "Υο.ο 8 1K 6] "SURUB DIC SuAlnH ‘OL Snononnig Serle ΄ ~ 2 AB2~ADK IDK So "ΦΙΛΟ νην 13m \AL 48 "51 { XP “SrmaipIy 130 χα 410,019 ΠΟ 11: ὈΥΠΒΑΤΙ [ BB “ΑΡ 3γὴ a0 μι ϑγγ το (3,{.(3 horny Sinredmx SymL 43 unsnirlnddadds "2.1 é « “31.03 $3370 Aor KYOLOIWS \ “OT TA "9° °% “MN IOD “TT Sud Sut 13 sorday 13.041046 6 “AOR 513 sor? JPLNOL3 τοι ΠΏ HH ‘203@ 533 SioLan 1erlo03 WH “Ο] ἐ- - Sa0Lnn mppddius Amine SwsedmH 1108 1K ZT “ALAR AMIOADIQ AUL 913 ~ «< ΄ Ἁ . aor! Saonlon 520918 Τί .501day 1343y ‘xundoy. OHIO OL rerlooupmig iv ”« ~ 4 KHUpmIE WALA 149 °OT *Sorday 1343y “σαν pouysrl οὐκ ‘aor! Umupmig us A3 ΛΑ -137/)343 x00 OLN 149 noLabad sy Sud κα ΒΏΛΕ ~ τ SaoLan Aradnhngs ΄ «ς ~ « ‘smLan 59d13X Sus nor! aoharlognys3a wdarlu AB ‘ « 4 ᾿ - “ΛΟ ΩΡ ΑΘ θ, Ὁ 10 510. WOUIOU3 Au 6 ~ ¢ « ᾿ { SECT. κεν “UAH ULcods & ‘prsyundoy M013 5341..10 ye Ago asr) 3X33 ‘OL "1 ΧΕ qary ΧΙ WO yy x ieLiaddninn tnovlonndhn sadda ninrioo 21 1n.2ur0ndnsb Φαιριὸχ 43 τι ‘ronondud 105 ἀπ ΟἿ ‘nonarioraynnnnp Aoharinormyns 30 9. 10 url (1343) AULod i ALL ‘Sunugnye δ γα Sut "0 *sovnrinindd γε οὐρα "0 3UMINYRALIAL Ὁ a0 τ.0κ ς λ ‘Sormviagnw 1L4L0110% °C sae eR eG 43 Svvlu 3Λο,3Λ' ‘noes Seer as ΔΩ A1303\.009 3.1.90 p37) ἢ ᾿ ἀβρυ θα ninXop VL Ὁ , OX ' raoondmany ἐπ, 1108 το 134K ὦ 43 SO.LKOA “51.2.2. UAIDH *C TREX ‘nrlrlaynn ΟΣ ΠΏ 01 =ngoay ‘norlos now ose ieee, «ὦ Λ3 51.433 3.1.20) Seer macoid xc (1514) e nodarlu.o Sus dot 1dXv xarluguddasmn 29 yaa Maite AF . “A *10 . ΄ = > i ᾿ LI O'1l “PL M109 1 *Q ‘IIA “WOT “10,1. δ} γ0 "7:3 mp.okin! un! ao APOSTOLICAL AUTHORITY OF 490 ΠΩ, 17% §1709.03)4 hoo.rtoyy37) AROUN DY: In.Ludodw 10 « BL Λῷ ‘hcoday 59.1.3 A3gn0 ‘avphan! yon 3.0 aduirl Sonsvincdardny) "2, “DuUL03 Susans Sodarly Sus 1dXv £103© 002 vine Sut AoXan Ago Smsdaonsab3 °GG ἼΛΧΧ 5)00 32.253 104, πο 030. Ἴ 513n/a ded 10,0 ~ ΕἸ Ν ‘\ « Gah Por ApoUughaynn3.tL3 Λῷ yom « . ryrlonp ya Apoupahp φ A@ 1016» ΚΌΥὴ *M3\3 ΛΉΏ ho mouaV3 "6 “Δ Δ ΟἹ ΧΙ “COU “aungX rere? *T LAD Λ3 INK ~ ς Γ ἊΝ *3L9000xK hora 3413 Aono Aon aLagpria SmLn0 ἌΠΟ 30 Si3v/a 4“ ς x Lad 2 “ΤΟ Ὁ "Δι soydy ‘nmin ΛΟΟΥΥἹΟΛΊ amt yor “ΛΩ ΣΉ ΛΟ ΟΡ Υ] Amt (RK 'p “ΛΟ Ὁ DIDINIQD 510.L ele Ὁ ot invlo03 5m3\1 140 "0 "aman aoyndar! 5003 ‘soune noduiy) ou ‘ar 10N0.04013 58,410 110 * ‘ 4 © m ao -orday how 19nd { hod AOLAD hopyse” hot 501.003 10% ‘n0LA” 4OJOUYL AOL 50LOnK3 41.9237010 unl Q0 1K "1 491 THE EPISTLE TO THE HEBREWS. SECT. XII. | sacra yAnsadiny AuKIAOY ALL "ἢ, “89 ὧν yhot.o3dna3 « € Αγ Apo) ARIOAS Amora IPH \ “n1.039010 k Am ‘ ? yay *smyniagi43 I PUINI LOK SPL 8 CEE ALL go PIRILRY ὦ γ0Κ taorlon not vLnriminnre VL“ "p XT 5 “UW Woy 12% Ἵν ρΌ οι", ~DON GY ἃ λῳ δον, Sogsnd ει yom ‘anny! ob Ὁ. -n0X%s uoadx SOA -VI2L. ἡ 13 ‘ 2 < .jDndX ᾿ϑρο τ λα ΛιιΑ3ΥἹ Υὐαχ Ὁ 3Ὰ -103 Suxugnie SUL AOLMS 1% “~ . Aus yx ‘hordut -rinlng wonoX3 “« aao.ondX ‘scarp wide unsrloday ἃ ununo wrlonsas LDH κού. 30 oL ΄ . 3g Ῥ23Υ) “xix . = a” mm1343y S1Lu “Ace ~dp ame S1oapodu « 4k ynx “woaunds ἃ yn “nsnXay 32 αὶ (43 Suroody 2 « ΄ & μβιρῬηΞΧ.03., px ded. μαικο x honrricon rordg οὐ 3L OL . yo Padiny ninrlornny =) [sEcT. x11. yCAOIUL.OnYY Ἢ 503@ ὁ oLags0dw Ao ΠΟΘΙ MLoWX 43 SUL ΠΌΘΑΙ, Ὁ ΞΕ APOSTOLICAL AUTHORITY OF ylmsomdsayosy Slt mig ‘121dpX notaw ks anadog r0nsv/aormx1g .«Π030 AOL 5430g δι. "6 rpsnnodas.on **** ded Satavds 1G) 6G ἪΠ mony 402 “γ3 013 "Ὁ 12K \ ‘ wiadiny KG ym ‘as.03g0ron μ 4 ᾿ 12H \ < mxlipnig 17 °%, 12H Ἂ “70309 ue *S17AIK dno Smjgdnn τρχα 13 NP ‘Singin κ'2ρχ Aa x00 *T 5. ΠΟΤ "Λα, pl τοὐ(Ὁ NOW fod AML 172% ‘noLnns dawa 1363 οοδω o ‘sormriin 51d0X ao *5a3d31Xdm o . Ν c > Sonor! norawins aon Zain hd 6 ~FLNEO ALLA TQ. 418 “SBLANOY ILI I PIIIL OY, ιῷ ὅρα, “5139 .31 10 ΛΊ.01.215 72? ͵ « SoLAmssnIe “Aud ¢ K “UKD AULed αν hut aan! 533 ‘acong ro -13KD3L0K MLNO 3g AmLaod *sodavl pine M3k3y Ann 11.03 “00 AM 1634. “ ς a. ny lOO OL "Hy BLNOQMINOD LDR ‘sugog ri1gnedax "8 SuLan 30 yonndaLa “SURUBRIQ SUL 7, DAUD YD *T, ee 493 THE EPISTLE TO THE HEBREWS. SECT. XII. | “ῬΑΞΥ 3 Κ113 53. *S0L010X 0 Ay mdL3L 80 & ~mpgdorg nodinn 1dX 37d -SndLas Su.onogaoyony ‘soudno 12 rleminuIg ‘ if. ‘ ΄ «Λα 9995. ἃ Sumrovinass Ἢ3 yer ‘Smysurdnon α det ponies .ΛΟ1103 Storloisung Stododuie *TT ‘Susdos sadn) a3 Aoursnrniasi , ovo ὋΤ ye% € . " OLN OL Ἔκ $5120.64 OT gloves "OT 12.004 43 "8 ὁϑαλταυ ox .nodnd3 eda 1px . [ ° ᾳ ΛΟ: ΟΥ̓ Λα wrlodg *G ὅτρώθρ! *G 1onrlmdg "8 ἀρ MAB ES “13.0mdg 43 *G CLOM οὐ Seine ts (HK 5" "© nos mysyIOME uM1t.03 ded ao 118 honor) ACONEL OI 9 55:20 MLL AF morsiidn Seva $12 ago unl OLADDILLS2 ALOMIN *T] “ΣΤ ΓΔΙΧ “WOT . Ῥχλορ3θ., Ὧν hot “᾽ὈΛΙρ ΟΥ̓ ΊΡ ὝΠΠ ΔΙ 91 T1099 AOL 513 3:11 1005 TION λοις 93. ΘΩΙΝ Υολ ὦν 43 ὙΠ ZX 100 'T $ 39.053 311003 41.0491340.0 ~ δ: ‘ aLupUAagk xA0 "8 dno pinn yorsriping unl 9 Ac heoLADLL ob Aah *g ‘rmahodshoods 1mjone "6g “IX 510 ν᾽ “sr nla3ns nk 34 Pde ho ρΌκ sonsrn3drna ΠῚ] « ΄ ες “φλϑυὴ AOL AodI7% hoL 513 -nodohuyyp M1203 ὩΔΊ Σ Ὁ ὁ}, uyogndnss ὅτι "ἢ, Ὃ “π᾿ PZ Δ [eH MDL Suon0X3 δια “UH SuLmds Sus 103 saowyaddnns AOL IQ ansoduphp 10% Aud 30 SoLhnoyrcop € AOLOADE ho 437] giouhmouddnLnn xT." * * 21g “A090 Amide hoe ALL AAA 80 Awor3gmdshnd "Ὁ rmpomdshnhss curl "9 ὌΠ WY, IT “που gos Sormriaanyy a0L δοαληογίις 0Ln0L [ SECT. XII. APOSTOLICAL AUTHORITY OF "504, ὉὙ}}} 1010) NOL VIE “p oLm.oYI0uaIdaL Ay n0s©@ Now ADIOUNKHI ALL f arsasmriio.w 97. ᾽ΧΧ S}OW ‘snyrlonp Suops oun Sprly rmsuomd.ay "61 mar Sheorlu d3ua e ~ ? ‘ > AQLNDI N3KME3 50 λ , « 7 *n0L.01dK A0OKT, sory Sod.tmo yn ΔΒ aoypdar! not 5uZ00 Slt anisnpd1L3 19% ‘ngiurna dosdnunr! hut ronarloX 39 ood “VL ST πὶ ILL “LAR 43 mg3da3 you 'G “AoLan3 AZO ~onsasLwL3 “Sosscodpa, Seo ‘ «ς “ 2 “mL! syagadaa 12mnluX0 *G -mLswndnss sot fara? Aue ‘6 ‘mg “π᾿ ἀἄηι 4 “που SoLmriim nor 21g yMomdLayos? Aus asrloX 3 ὦ 43 we € “Δ΄: ‘soydgy *o1day ΑΒ nord rows 913 13307 uaariaodoy “δου ον)» vex widv'g “Nn ͵ 2 hme 11 τι mertad ἃ ~ * ) 2 ν ‘hoyisbo Avoa0X3 uv! gah a APIOUNEHA AL ‘ ς Ν ‘ - τῇ h0Z00K5 ὦ: ΠΏ AuLAR KolLondnsL 7} wrprlud 43 S0L7gn AOL 42 © aw ὦδαπον ML Sv.010N9RH "1, ae uonidn*g AULA MAY δι ΠΏ daua βκο δια AoLA3 17x ‘ ‘ Te ARIDUNKHS ALL 3.οἰ οι Sono1dx ο ΤΡΉ δΩΡῬΆ “2 "90 Δ ἜΘΠΔῈ “ΛΟ)1.: ΘΟ ὙἹ hoe Λ1.03}» ALL ‘notan SoLnriin not 21g ~ ‘ 4 ~ \ yiromdLa\ose Aut aarloX 3 ᾧ “8 ‘FT t 190 *510hmdR0 530.2 43 Aosdcop Ae ἊΝ ὦϑῷ OL horlmrip*g Aandsayoods AoLARZ NOMI xX 2 ͵Ἵ ς SoLwvnanrr ΤΙ 50 ‘ aoL.01dX Not ΤΟΎ, OL ΛΟΥΥῬΎ) 0.0016 mLuLodmpg7H* p Sondno Sut Aud Sod 139n142°g ‘Saonaricononan δα. nonogitind Smaynring ‘ Sogot.o 10 λαρά, 10% acodan. nr on dvd, 33 *sonav/ndaa aromdLny “Ὁ Aninain Snide pL ‘ « pes 528 qgropoe aagruora Sotmr)y 10191 AOL 50 PIE Ὑ ‘s5oX.con! you nodvd, ε Soawml yong: 9008 ‘Sm3o1LK Sut Susnwr 20 494. -oridwan.o urlogouso u “A1L.03L00L ; dX ‘ponusoasodiaXp ΔΊ, 10 "6 "ΔΙ ΠΛ OI cf * pop ᾧ 43 °K" aoLysosod1aX ao * Ἔν a τὴς "ἢ I asrloX3 203@ %3 Au7/0.90%10 yrosLodiaX no "6 tirlosidau aoLan aoynsscododue ‘sununo Smdax013y31 "Ὁ, Te pot 2 i τ - 7 UignymLmK θη. QoL "Ὁ aLupurlsasds, yx @ 43 i Sotto “Λα Φοῦαν YH ϑολο ,3γἹ Sux vg mixio Amv 9013414113 & 4 ς ~ ? a 5 *aorordx aon rio 30 of {OK ΛΟ ΟΟ 10 ADL ‘hopadp Λορυλο Ὑ3Ύὴ nce ‘ Am3 1.40 dak asvingso AMAA At manag me 1.10.3 5aad31Xdp PK 10.03 8} 23: Α3ριιΥἹορο 10.103 Sonarlonsdndnts 30 δ: οὐχ " 1% Ὁ Ἢ 591 "SL LL ΧΕ Ὥ9Η 495 THE EPISTLE TO THE HEBREWS. SECT. XII. | *SUBIR[VH pure SMEIqaTT 01 relpnoad pue UOWIWIOD 51 9191} JUBWIQUAS 911| § *510191 Stodimm meow Aordardnr) 02 “Λα d3s6a AOdLAYILAD *OT Ao.Lang 9209 9 SNOOUT, SoL.01dX Sosmdpan ‘noLmdpnp 12x 203@ yok) o3n! Ark 172% 513 Ν “, ‘ 503@ dvd 533 "9 °G *H ΓΤ smLpnlusdarn ncoronokshods het A1o3dp tb AUL 721g Heres είς “πο Ὁ Suhn.0o1nmKI1g eae i Slut A113. 043 9213 "071 70 NOLAD OL 43 Heal Hee (se SM 3LOIL Slt [1] ‘ yhordusonys 503@ 0 0139300 Ao 00.0uT, τ οὐχ Az Sle 4imaomdLayoLp Slut RIS 1 AGG AKG ΠΟΙΌΣ *amdda novynn* (| AULON UD §401.0001d34L howy 4 ΄ OLnn3 uosdnpnn 12% "6G "IDLIOOPLPIOIL3 A ‘ ον ΄ ΠΞ 90} 912990 Auxugnie ΛἰιΑβ γγογδα 8» "21 ποαωδραν ΄ ς PAE) “503. 0Ut0N1031 Sut yiiomdrayos 513°C] ‘hcorlu Snyrlonoduyn Sut 0] heognddp A103 50 s ace ς a «οὐ OL ames Saiystdnu3 5uL "CT "Δ ῬΎΩΞΛΙΙ OL sLupordndd.o3 6534 “AM ONILOIL IDK © 43 ͵ Ἀ 2 ς ‘PL EL Βθη 4 4c 13-04913h0.0 pd mpnmx 436 λωλολοδα οἱ ΄ \ ς mnsdLny ὦ “39 mL Xa AdeX 511 Be A HL "0% "MX '49}} + Δ1.1.23 ν c καρ IO UNIDK "PT Aotdusenss OL 01002 hoday “9G “GG TX ἼΟΩ Ἵ "NY 'H y*5uLso37! 30 0 «yQ0L3.03971 2] 1013X 43 i; savyaddn JR Syadninig ‘yosyahduss ὦ wridsno on Upy;a ao 51dX x ‘up3racods adpX ᾧ ,Amsopgndns "Ὁ ADL £ Sonn 0 Ano 14 “5030 ὁ 1n1.01dnX 3H PAO) 7 Sayyethn3 4 MLN At «ΡΥ 3.3 32°C] « . 143 ἈΠῸ Swyrododuyn &*QT aorlon ἈΞ dvd 13 Ὅσο 91 3) ῬῸΧ τς ΧΙ ὭΘΗ + “unugrrg * LT dvd nowo "66" 91 XU q9H . Ι! Snyrionoduyn "OT NOCD ϑίμ, ronaMluyns% 10 MOMS DY Anyathnws ALL *CT c . δ΄ Amsovondnu HT Uxup 21g KLodL Ut 1123 Amt yMtomdinvosp 513 ET Snonarion3d, AOL RARE 4 7 δῶρ “41.1.03 gSutjoanl 7.1 SuAInH Suxuprig OLNOL R19 17% £1119 ©3@ ς . AanzdLwy ob 513°T | ‘neodds Acodush οὐ ὋΤ “ ~ \ . AcovIA ΔΊ Θμ 134Π.0 Aut ~ > ͵ Ν jaidrpnK 8 APOSTOLICAL AUTHORITY OF [ SECT. XU. 496 samyyshdnss3 Aut ,ipouddnsne ot 513 “10daxw ΛΟ Ἀ ς ~ ς < ‘sorloa Sonodad DANOKPIL 10% mioounds3s ua vial “0 ‘ hoto1dx 513 903@ 004 o40 AuharIendananods AUKU AIO Ξ G «ABN 39 OLQ0L AUL 913 3.2 (ΛῚ10 AD « a ν ϑΥΚΏΘΟ 3413101 CLAOL Lr) yo ons OL 43 M203 BHUARIQ UAIDH & “Ao1dyLow OL 0.1001 Amasy Ὁ Ὃς °GG “IX ἼΟ2 Ἵ “9,.3ΥΥ Ξίλνυνη aoday NOL ΛΟ PARE hot "7 “3.5. κΑ1.10 OLNOL ΛΟΊδιι,:,0 10 OL JK “hoLnot AoLdp how 3.419.053 ~ “« X / ς An dvd 5inn00 ν ‘ ‘ 2 $ 4 oA1ouar!pap ΤΣ hurls Aut 815 BLuAi Ap δ1 5.00 4 ke 4 2 3.013104 OLNOL £ iver ovis mL 43} ‘“ ~ cw ς . ¢ QL ViNps [HH 3g AUNUHO AUL 179% ~ x Ἀ *503@ 0 Sava 50d. 042¥19.13N3 Ske ‘ “ c fk “SURUDRIQ Sut mvt of 0LA0L a2 Ν ~ «πον "Ὃ “3.21:49093 face ΛΟῸΝ hot Ῥαυ ΛΟ « IPH AOS 1G OL 34 oLnne ‘n0Lmo0n 10 ͵ ς ΄ Δ ‘aonyunon nods 19% ͵ {bite te 9 ‘Sormgen pian! nodvd. sox a. ‘ ‘ smXoon! ama wriyn ον ΛΟ ORY OL 1LApb Sm3acamn 0109 Aovlon τα SUNOLAZ SUDDL dnd, Suosapuyny “10.2.21 3ΉΛ3 SoLmrlyn 51deaX ρου & ao 4390 4 a. ς ie ; Sonarlagnie 0°S u5 310 ~ a 930X013 3.102 url 13463 ‘ « x Ν ς «ΚΡ,» 939 ΘΊΟΟΉΞΛ 1103 ~~ ΙΝ ξ dnd UnupnIE "Ὁ *aongnlapmie aot 129.0303 und aha AOL Dang aT ne 407 THE EPISTLE TO THE HEBREWS. SECT. X11. ] "Αρτυ δυο, 512uAr) nap Sypinm ase sx gary ἢ "0LAL DLADL 39 RLADL "orl 10MAL 39 wLADL*O ? ͵ λ ~ ‘IL ὃ °x 109 "] *1IMI0LDK 510A St0LuI010d13X “Ὁ 43 x00 ‘AmXdvua Sorday c ς 4 ΕἸ ΄ 54d γκ nonmdao ‘50.100 "PG WAX soy *aonndao 33 Sorday ory ‘Somadgan Sodain3g o 50KI0X ‘Sud x3 Sosmdpan Sormds 9 "Lp *AX "109 Ἵ “Sungate Slt wry on c1nor AmAaay "Ἢ ΧΙ "'Ἴ9} + ε . “AAA 30 SotAageodarad 8 "I, ΥΧ Mumovod 43 203@ ao 54309 Suv Sm3omnd Sun norlorzmd Sedu "8 1 ΟΠ] *SoLnoyyar! now Sosa Ὁ 14.03 59 “vivey, "PL ‘A WOY *Ssonvdae 510.2 13 ΛΟΊΛΟΟΣ Ὁ τὰ LOA ΟΠ. v10L Aa pn AoLuIosodiaX m Am1K10°C 4 ς ͵ « ‘narloXs 203@ %3 Aurlogoxso “ugaynLnx SAOALK.D NOL ῬηΆ10 A~or! i 5013d303 & ΛΏΌ3 1.40 : ” ἽΛ 09. 11 "n0L010K 40.» nro 90 OL ‘AM ΛΟ 3Υ) hoe RIKD *F 14.03 Ἢ OL TO) yg Aoluarinan Aurls scorn daa ~ ? s 2 RO3@ NOL mMLmoodu mL reaupoundrla Aah 8 “nonmdno 0, hota 533 yp " « ‘ \ «< c XP AOMBUYD AOL PLALILAD ‘9 ‘Sonoidx 0 ABpY 4.013 vide vLusosodr3aX +c “ os 533 ded. no νης τότ Simjong 1o0LL13d% 4 ͵ winpdno3 DL 39 PLA ; 2 VL 3Q PLN 3 179.03910npDK S10L00L S10nmdn0 5102 M3 hoL pinrldy3coua Ἃ A377) τὰ Ano uxdvan 80.) Rane Whe 86 "ΘΖ "XU" GOH *s1oabp τΡρ.. 3414 no SmyonX κ3., -ὌΥ 51d0X τὴ “ΛΟΥΟΑ hot LK ΣΡ ΩΣ pinpss 1.97130 43 Aog3Xo yu *3.012Andds Smsorlo 1unrIim mL «,oniddaoss3y SUL un3IKo Bale ΜΓ "4 a [ SECT. XII. APOSTOLICAL AUTHORITY OF 498 *AOLTOADE NOL Aan! 4loLanouddn.n% fy ty nary Sodlte. 201 Peta aaa ~ “ δ) ahr 1103 Slut Ig AAA 30 Ano1ag@dannd "1 «ΛΟ ΛΟ Aconod X odts ‘noour, mt.ordxX 43 arn 7.013909 Aut A1dnX SOT 6. Ὁ Τα *yudv0 43 upoodsamds 503@ “ὦ Aordy.rcar! 571353.003 Sus on 14.03 war! Sengriachoyorle 10% ὋΤ ᾽πὶ π|, Ἵ *nongnludso20 910, ΛΟ} S10n0dX aosdus.car! AIPA RKOLD VLD “που Χ noouy, nrldadunx OL *T "9G "SG "TAX “ΠΟΥ “noni norsdnrla ams d3sa Ashnp3 1b SoLoidx 11:90 "GE °AX “LOFT ἽἼ ‘dandy ὧν (9813 Λ3 *3¥ 9 τογὴ Ἴ MOT "6 ἼΔ ‘WO on 315 ς SyagXatacodu “ρα € « tora 30. ΛΟΛΟΎ no Sor01dx 0 5@2n0 Susie So1mHIe ὁ Ὑ 5103du 'ν OLNOL 30 Lav! ~ ‘ ὌΝ 13.0MQ01LD AO ‘Sonmp3t.o “443A72 90.1) PLY Sunaoormnre Sut 0 107) S1oedgay Sion a ~ ΕἸ ΄ ς ~ JPLi3K0LP “eC IMLIFKOWD °C “AOS 19 “8 Δ OLD “TT 49.00 9r% 12H awe "nora S103dv 51041 upmdannhs "Ὁ ag ΜΗΛῚῚ ρα ὐϑληφ 3. “ὦ 96 100 ‘ QOLAY SHI.Ong SUL VIg *rmLedaimpa.s ‘Snyadnrip 2030 AOULIOD 513 uan.oornnK19 "nenhco17a ‘norlon 51dmX “EQ (04 *T AOL WIIVILAAO 1103 ~ ͵ Ν ς - { . Frag “ΘΛ ‘ a Zrlnda A3hn93ibp aosLeod gar 5043 19 “SL “A “WONT *sorlon ὁ sajtdnrip 2 Sun 51v/nAng 39 up Ὃς “AX ΤΟ *T κ᾿ 13-2ug1310.2 ndngnx 43" aconohodss osb é ‘ . monadrmy ὧς ‘Sonnag.coduna ΄ ς AAAS ADL xeiodoods τι rLunad As"), “OT °AX *ULOTY ~prlrlaynn OL 1711301701021 “9 sO TH SOO aa *203@ 204 aoratdvaa OL panaoddaoday 51] € UAgz PL 213 ‘XT, gtoddaoi3ay "Ὁ ee Spdavlu Sy vray! “θη, / 2 "ἡ Ἀ s an Sods 1n7I0.04up019 Au URUAMIC KW Ὁ mnsnudraods ot ded pial noidn ot “Δ OL YOK arin 29 yadardnnl ~ aN Ἁ 81, 1 Σ ede *Snotanlogmide Snot "8 ΄ 3 Ν S3nahure OL 913 ΛΒ ACEE NERA ymdopoods dvd mir! *p "ΠΟ ΟΊ AMO haL AOrQos0tN noun yodaXs 10 Arompae 53 "0 SonarloXsen3 ΄ ε AOALION OL *C "208@ Now 71339 Ae 13.0192 %3 53 KBAUIE OL 5413 Ὁ ΧΟ 7. Snudanacods Λωτ Ὁ data Any) “30 Sonn ‘ ? 4 \ ΝΥ « Snisdane A13\31d3.46 IMLADANQ 3L0.139N0 “Ὁ ε ‘ 93M LID 971.008 dmdadcodw Srimpyyoss SRLAD SRL INH ’ c ‘ ‘ ‘ « κ΄ heoddaot13V “ὦ Andarlu pm 3xuto3 ΄ ἢν φ43651" 503 THE EPISTLE TO THE HEBREWS. SECT. XII. | pl M3 OMNIDK DAD 507 IPH ‘ ‘Swi osnsddnw ποθ πον 21g ‘Surly 3.00.03 AOBY3 NOLAD OL DLE gOS) INT, ye IPLAC DH DAD 5 SI kare 0030 NB ‘imLadragdnie Soseodgin amr 33 0 ΤᾺ 13 "OT “AT *109 “II χ᾽ ΛΟΛΞΎΪ ΠΟΛ Ὁ ΚΌΛΌ hot ΟἽ “ΛΟ3Α how 10Λ3 ἦτ. Θη οΛ3 ͵ Ν ΄ ς ὌΠ Τ09 *AOLND 2000.013 5..1.,."17 noweoods ode "PS MX SOV “ραϑγγΞάλνυνκ Amindorln 51.03Φ} * Ayrla aoLnos BIg 110 “odyagr Sadgarn ‘arrla Ano noLomAd, ~~ 2 a ‘ 88 WX soy *noday ΠΟ. AOQ0 AuL "HT "GZ MAX 510} nmap nusdanln Amronodahods, AOL 41.236 τ. Aue 210° *aoLap 9uAn.0017%1g fore ἥ SUL Δ᾽ 1303 513 ¢ ᾿ é war! ya MOLAR GL Λ3 "1 SMILOIM Sut Ῥ 710 “μια Ὁ xlordntonys 5030 9 019Q30du no “GG “ME ΤΟΣ sacorsdnrly Awa A1oadp ALL "6 “που ΠΏ Sornriia aor R1g (ues RMT De. xsiomdLayosp Aut AarloX3 ὦ 43 ’ “a 2 ς AL IO) Anyone cova ninrlics wi mouLondns, *a02@ πο» yhorldssn30 AmL we “opysen ‘snvla Ano mynnndas "ST UX "MOY "NOLAND SM3BLOI“ SUL PI eat i ον Audeodnoods Aut ynx “amyouddnsb Aut AavloX3 ὦ 13 ὋΤ ‘ZT π| βο ἀ "Λα Υ ου snd AcoL ADadD Δί," ‘aoLan SoLmriin not 21g Coen MMU D Ke 4h omdLayosp Aus AavloXs ὦ 43 “1 θη ἀπ | OK AOLDH.DOdL 009 *f F J ᾿ Ayr 4A3.01NI2343 OT Au - §aoouy, erin ML 43 "ΧΩ Acoshw Acs h0Q0.013 ALL 5131 ‘any ouddns “obvagp ‘ago 532toXs “Oy ear BL *X “PH = *snyidnrin 169. eRiohoods KK 113 ἈΠΟ “ « (seo1zdnr2 Amr) “Aminot 512367 °G 39 104149 "123 mgourn! url Q0 ΛΟ ΠΩ acsvion@ AOL RK KOLAR AO1L -dnrle λῶν 10% -5n0L τὰν moppdd1w3 roar < ΄ « ~ ς ACIONTAQ ACL 1463 ~ ~ ‘ « ton ‘hoLap Snigdnx . -“" « ‘ 13 aor! Saorlon 5n0g1g ‘ ssorday 1ad3y “504,33 [ SECT. XII. APOSTOLICAL AUTHORITY OF 504 *sniodnu Sndnpnx ἈΞ "ἢ horny hot Avonarinoynuiies hot Ὁ... 30) € ‘ { . Aunuds3 ‘Auspdn ‘A101 "01 *AUAn.o010%1Q 39 3KmIQ . 34.03 Smynlagise3 Seuidaiman 39 Set ‘ Η x τὸ Ν “ΛΟΛΞΥ]. ΟΌΥ τοι hogwdn rodda apse 513°C] UL0M.039 OL horoudXas yon ‘Aorar/omidu ‘nurlte 533 SonaK.o 191.03 *AMLAOL οὐ Pe neae hoLnna udppnans * 51% AQ0 AVZ “ δε CG Lo ! WEL TD "Λωυέμ Sodusmo aot. aoLod xX AoouT, vg ‘Sy.0n0\y.4b Syrly 3 098X332 go ‘ avid Sornrasiyy *Sn0Lan3 S3LANOLEQNOA ‘OL "OL HE 19D "O98@ Fugnepy ὁ οὐχ ϑάζιαυ Aug | GC 4LL "9 04.ο3,3 χα, aodLnoy 219 *g ‘Gta αἰ 9 μρΊ3Λη.0 BdnpnH 43 *G Smarts Sut hordutonn! ο., SniioX 3 68 Ὁ UE UY, Ἵ *AONUNYD LP 5,οΣΩΌ wmiugoidaXoup 31.0% ~ ς a ‘sori cazodms ago ο..34343 11] \ “- ΄ ς “68 (AX SDV . ς Soriday 0 Λ1...03 30 501.0120 *Snrlu ΛΟΥΤΡᾺ 0 501.01 *G ὉΠ ΤΙ 64 ALL "502mg ROL MdLNOY GL Snoydnpnn ‘9 “οὗ "Δ βϑ ἀπ "AOLIdKOMAKD SILOM IDK “F ‘ © ‘ Sugnde χϑοῦ3.2ι 0 13ΛΠ.0 10 "Ὁ ‘ 4 . Snygdnn Sndwpnx x3 *e ‘usspdp 41...03 smyyatdndnss Sut Sovae 39 ot {τ δι... ΗΘ! ‘snrla 3g AB rie. cod3 GO LH sou. IT GIST S) | ronarinoonodss 01 *A13.L3Q204 SAOYUYY “OL 7 SNE | “21 ἼΧ PL SAX “UO Yy "5980 9 2g ὁφ τ: 5030 0 901.014 ‘6 "EL Χ 6 10D ‘] "R08@ ὠϑρῷ (ἢ Audnomidn S3tAnoy3.11L3 ‘}S5ornrInaiw you 450x000 Ὃ aorloayor! 50 λταῦ op °C Sa0Lan3 asrleosdnpnn =) x ) ͵ qoLusndrp ‘Snyyahdna See 53140X3 Ano SvLans a“ ε ͵ ἘΠ MA 0). “TT * mp capzdLo Pay 2030 MH10 43°C 15. 2 boI8 BAY poi eal sama 500A aot ylilmMnnniy Kt 4 cw agonoddorln.an! DOO Τὰ eee ‘ ‘ . +, honoadnaa ‘anidn ‘anoo *| Aut S3shossaymLwnds uv! *amAda Amynn "61 jon Sumpdn "21 hovlongZodma, 5131 ‘SAONUNYD AsrimonnL DH Ὃ INK λ *Soharlnyraddnssa 9 dnd. SOLOI . UNNKD *G SOQIMYS Sut ysnrdoyorlo Ade sarlaX3.0H "8 ‘jadnpnn 11290 * nirlo.o 01 10naNnoV3ay {Rx *O ‘fSndunow ,Sos.ougisino 017 °C Smigdnx Sea 10Λ3γ).ο1.: Δ᾽ 963 “ϑωϑα, γα ymdopoduy 13 “Ἢ ‘smigdnn Suapuyp φυϑυὴ "8 nparinXdacods N03® AOL ΛΟΉΤΟ AOL 1463 °G andar! mada 19% “πο: Sondvo Sus ~ ? Ν ~ 1LOSLN0L SorprlorazLnr nn AOL VIC ‘ano Pi oT 505 THE EPISTLE TO THE HEBREWS. OT) ΧΙ] g AO1ON0K3 RLPK ἰς OL ὙῬΙ et *SPI3QUYD ALD~onAIL3 1097 £A03@ AMLUIYHI MLO VLVK 001.010X AOOUT, 39 SO\YOL.00sL9 *n03@ 50ynog “ΦΟΥΛΉΌΙΙ ea "19]8M JO wusydeq 911 Aq ‘ysoy ay} JO Fursuvajo 94} ΟἹ “Α]18910 959] OU “9184 ound ur Apoq 9110 Surysem ayy pur £4soyy ΑἸΟῊ oy) jo wsydeq 911 Aq “ατἀβ ayy jo Sutsueayd oy} ΟἹ Sursomsue ATIwayo “ΘΟ ΘΙΌΒΙΙΟΟ [IAB UB 101} 11801| 94) 10 Surpyurds ayy : ystuiny 0} Apoyy] 9018 sem 1θγ11λλ oUTes 91} pure 910 58. UONeULTdxs Uv YONG "| “MWA‘IOD *T] Jo uoreuLfdxa yorxo AidA Ὁ SI ‘paasosqo aq [IM 11 ‘EZ “GS “X "49H + \ AOL 10K ACL co I7ENOT ‘ ‘ ~~ ‘ ε Λρ).ν» 0b OLA” YK ~ \ 2 « ϑῳρνᾺ ‘aer3syapvino A194 AOL oA 5137/9 12K BLP LL3 RLADL \ i) 1 AY ς ‘OL PL Ἵ ssouy, Ἢ “AIBN 97I3HUYP Ase 313 513 Κ᾽ OT Smyagurp h1oemadsas3 513 QT Api0nnL3v! 503@ 0 5100» 4 Ν 2 ~ ς TAD 13γ30. ϑποιοοθρι wg Ξ.:τοαυμνὴ «δηολϑνὴ ΠΣ 50 0036 acorly “30.191: ΛὉ ὅρου DLO NEQIDAL 1LUL0DdL 43 (i ͵ ς ἐσ ΠΟΙ ΤΊ Sodusmo πον Ao1aL 00h3 ‘PE CUCU, “T ἀκα andar 59 01 { Aspoxzods Zar κι *037/0.0031.0113 310 t ‘nidusmo k sory aodaindds dd Ana .enugdsds πολαῃ 33 neu Sanly wdc 1.10 ‘nodimnx how 9 g 9310913 “Ὅταν you 01 8 GL 11 LEX “Wor ΤΉ Suahny 30 AosLodL Ao Ν ~ ile ΄ " “waar pang A139V3 SRISBUY DP ΛΑ. ΘΛ 1103 5:361 3103 0K7/ yer “ntnonvp ior! BLOLAD LL 1) γὼ. ME I TU τ ΤΣ) NOL dary & yA3KULO3K3 °C] 110 50) e > ‘Snrly 19 Sm Suyos.o1e3 « ἐφ 9: νὴ ‘nodoy wig 9.07] “90.., ὈΎ α ΞΔ vig 3.117} “impoizede Luv! ‘500k nor os YeAugasyn.o Sm3X ns url ov 513 “ΛΟ ΠΏ 13 ’ ΝΥ « a ς c « x Sudeodwiaoiu3 ῬΙ ΛΟΎ 0% “Π0.1. ΟἹ χ Ω0.0μ] OV a VENA, Acowlk aosday aot Sx1on0dn21 Sus dada τοι ν 5 Sonos) A1319.03 ϑογίι Sodas nn ‘Smaoydn uXogus SIL 30 edagob ‘6I PIONE αὐ 940 13γ ον λον θην 165. 113 x00 ἘΣΣῚ ΦΡΊΞΘΙΧῬ δι» Δ: ρλ 1105 ALL 61 A139DY of Ὁ: 3γ) Sacorly Amsnonmtdnrln "41 on Ὁ Cs ded .5ms00cKs 0] 6 77 9g Χ “qa "Λῃδβυλα aut αριρηο 3 01 RSs abe 3133 0.00 KOVR) C.LN000L 10% . 93LAA0 HII DLL ENNP “Apo 5093 αρ»κ ‘AoLan3 ye Audeodninois3 pT [ SECT. XII. APOSTOLICAL AUTHORITY OF 506 € 2 Amymenoy 12% 3. ΛΩΛρ3 AOL urldo ο..343.13 ὃ "ἀν 4 °G “AIX 5100) ‘amdasdnn! amide 4 ong 1686 ur! 13 50.1.3 ς ay ς ‘aoXagndnse url Anydodutnx aodsangosdx, DLBK ΄ Ν ΘΓ "Δ απ], Ἵ “Manluhonyg roQvudvau ‘SaoLan ynmdori. Simpyyos “pH Sxhmdwnino 9... Snoop RLDX ‘yn *hopade nudznytnn ‘mL 34 ΛΟΛΒΎ Οὐ ΜΡ ἼΤ ΟΤ ἼΔΧΧ 8207 “10 0)]0.ο 13 no arypss QL 513 ΟΘΥ3 ΛΌΞ 1:0 “προκίι δοΥκο θα 5102 woppdd**** Aan yon ‘mdayods you wnuds3ody sarlud An 10..3.ο 61.1.0 Acids 7H amdasdnrl ong Sorprlor. 13°C ‘ \ ς qo IMPS Se “ayrly wAOItAD N30 "1 ‘FL E190 —— SS υν σὰν "σους, 1dX x 3.0193 A000 ALL ALLADL 90 *203@ Row mXdpswa ΕΔ» ‘aorlon AogidL 7b Aon aniasidun vinx Sonav! ~A3QIML3L*** ΦΟΊΌΡΠΟΙ, duav 10}:13 Λ3υὴ wh Neé€ « ἂν Ν ΄ “G* ** 9 ἮΧΧ 5100 "QOYARE aonanlaoyn NOIDA SRQOM ͵ y Snow wdvw Amin mien) pa 0.1439 340 53dandnr! 10 170% Ὁ ͵ ? \ 89 ἼΑ ΒΊΟΥ “50γ3.. 513 uddo u ρα ROA που 103 Ν ς ς ς 90 30mpb3 «3:01: Λ010 snyidonly ὅν AmLan rmocduyseir OL 513 “A1ompmo vA} ea? a Ἢ IDOUNDY 1.03493 510.» ϑρυΐᾳ Amrroayon AOILADAS *T ͵ «ς S10sbmdphnm Λ1.0 1510 10 ΄ ς ~ ‘ “aemuhon.oadr uv! 03@ you C s Aco LAD IMIEKE SnrIA [nH Swaudody 5n0191 Sa0L you ANOOUT AMLADAIZLHOLD Aoday ~ [1 ΄ ς Υ { 4030 AOL BVP *G ‘sa1397 Λοδυρδρλ nao ~ ς "Ἢ τ “λυ. 30» 0 yAaodmdton "τ, “SCAT SSou nel *0.1L3N343 A@AISUS ΄ ς ͵ ow. 12K 80) “A1.0RL 191.03 SONKOUZ AMLAM wI0AD dd &u A013Y1b 1163 πο ΛΟ (om Aonoponodss ao ΥὙΥΡ "41.2.0 1.10 Aut 103.4 yon ΟΡ "ANOA AOL 4 Nec ~ ‘ 1043) πρφϑωνη τοὐωόρλΡ τῷ : BISQUYD LL IRLAMLOIAAD 10.190 12% SmL00 3.0A@1N APDULO3LA7 ΕΝ “Ζ yon ‘Svousnuni nn Q03@ AOL hoIn Aor 9 °C ‘ondary 1.03. ρ 13 Ὁ SonodyaX faniaHog ‘mood ~~ é *13KOUAGOM é ς “Δ.ρη.. δ γὴ 101d 4 Ajong 1536 € ncorlds.L%30 5ydemoX oT « ‘503.00IN Aovloa 514 SNOULIAD "ὦ 4 INOILAPAZALA 560, "1 THE EPISTLE TO THE HEBREWS. 507 BOT. X17. | novloox how 5030 0 13410" *OT Smo 13.105 Ne Ξ . otha url (wA3y hoseodpin pLnn i 7% £Ayddo Aut Aodah103 0 (5030 9 Souter un) "9 °¢ “WOT, *3L 7910 θῶρι ‘Smitspordaa "8 Ὁ Hessouy T "Snot 7 ταν IPDUYOSOBIN 17% ‘1.03090 are) ‘aman monoXde S104 Ano . *AomDiymanLnn dat sorlu 5930 o dvd you 6 Ὁ “IX “qayy + *50Lht0D 2030 "οι Ὁ SonXoy Sus 52d13X $13 5U30Q Sut op 10K 4: ‘aoyday AOL nosberced ost *aarlop 3340 Snoseeodpam a33.037/3 o1 ‘ ᾿ rs os horamm Aodpaye aosdny Mot Aged AOL "11 ardagod 17 ‘ (Ὁ 53.L001 AIONOOIL AKHIQ S3A1L10 400 V3.L0013 : ἘΝ Σ AoLoWX Aooky awry 11 ‘109 “IT aoiday not msy3atdeas ὧν *aoLoidx ΠΟΘ] 21g : = 3 Aa rononoKnee ur! 510. 1.0. aoran whd3 PL vLDH ‘aor! noryaddnas ot PLR ' ἔπε: δος ars y ‘103@ 1.00913 ur! Sion MLOPUS 13.0001 50 ‘4cosbendpny AmL PLLadn DL Cae nck soiree D AIOUKIQHZ SOLKIEIE 6 Δ030 GOL vPIOICHKOIMHIE “CT 5030 0 13410" 01 ae ὅ *AOLAD ΛΟῸΥ AOL x 4 Ἢ ἐδοζογφ dats A3 Smapaynnouy vers v x 310 wdasrlk A3 ᾿ 5 F ἘΜ. "++ ‘aonndao wp noour, Ἢ yon ‘Suddo tderly az 43n1d% Sorday “OT 4 Ἴπ UO ᾿ ΘΠ: u AOL 137 χορ» bt 43 Ὃ "G “IL ΠΟ] eAINDAL ΤῈ AIPING Spa A1.00091VE *Sosday 12-43% Sorday 1343\ 510L yIPAROQOLDLAD ‘ .momeounsnn 3 amrmgowmine ΑΞ “" ~ ¢ = 4 Cc Nears ΕἾ ὗ δ ‘ A δ “1.2 0 ἈΞ 10773 " 3@ wins hormuse 632}3 °G 5:2 105 10γ͵3 "6 PRA Ὁ 6" 9 1 5501, “TT ded . PALNOMI3 AOL ron snddsd ded aaringro OL Nx 100} . ‘ . . 4p L01090 ‘S13haLoosg yp £ 4.57.03d9043 °g aes j *Spriu 513 ΛΟΥΚΉ 0.4. Og MOY x Mompudaniis mh} Ὑ eae ἐὼν SostdeX Sus wrlasaqy on “ἢ, notay ΦΎΪ ΆΞΑΠΙ ὁ.» 12% ‘rluyonodsy, 513 SwLA0 3233%3 1 ΣΎ, cris ct 43 S004 1H ΛΟ ‘Aurlo en TE Rad ‘ugopidu @ a3 A1L.03 UHuAMIC UID μι Ὁ 03203 nonowr DY 513 ‘SonarIvoudu Anion ‘norduLos 01 OLn0L ‘saopyagr Snot Sodas 5πολϑγὴ SURUA RIC ut "CG "IKI00 "] Pag Seyeroing wr wriyp 9-°9 , β APOSTOLICAL AUTHORITY OF [ SECT. XII. 508 1343 7°@] *1.0n0.ourIonoduyn 20 *13aX dpa Ssoamdao a3 anynyo “Λγ)οχ 3 "Am .000K3 7) 1H ‘Sionmdao 43 ey Aodda on 9041: 13 203@ Avi3ayIoRE nrlaari\yos 04 dvd sorlu "| 1 a02@ 3 Aurlogonso * [| 413d” A wAoLLIadH *T TL "Pl Ml 10.) ἢ Ὃς “Ul "ἀάιπη “ugaynLnn ΠΟΛ. A0L 510. 003 A3 ‘ondnX »α.3γ) 1 "4300 43 “AONE OL ST ῬγΆ10 AorIk 50134343 & A1aX3 98 λον σοι aor! rorlode now AONE MY YOM 54309 VI A703 120 ‘dod, Aa ring 10 °39.023393.00d44 17.0013\.34 500 ‘ donsvinoddntnx ot Shh FD 1] SndvX v13v! "QT ‘asanrls anyriie dvd 13 aord AuXat sus οὐχ aga0 ky Acorla rornoX dna Ace s3sdvudy Xa0 8 SLAP) SH Audwssde Aue τ "8 *AIBYRY AOLOY AOL Smachn ‘yorlaoi0w Aohoy Sonagno VP ALN GE TANG IC gee ‘ aan eenats ὃ 3,170.0 upPLahA.o A 5 OT “A “οῦ Ἵ sacorloag 0X 30) ABnYoL 4.50d3.10.0.0103.1L “6 *anonon3sy! 5137} ING 19H ~ 7 ἴ 7 d opel MORLOKRH 8 ‘nor! S10n!039 5101 "9 aor! S1orlo59 510.1 8 37) prlo2g 110 “today "8 ie i Hy 4 : 4 j 6 π’' : Sm.Logiosass *** Sac 2 nd γ0κ ‘rmradasdari nr aryos BLD% *aupodronin ΛΑ Aut * J, 6° uy, “TT £0 ob \agr Lol AOL SPAIN SAOL 17K ΛΟΙΛΉ on wrlasaqy 01 “eT reg ᾿ς ἐν Ref “pl cuddyt “bS "8Z "XX SOY PL “tedariyd πῇ *Sa.raaguaad “scoupriug nds Ao Ἢ * 4 ~ ͵ . Aner tnoyyaddnas ποῖ 134030 Lt aemagrlodadt.ormty "ἢ, snosyatdnna not wIg** * sued ξ ‘ “ΛΟ ΌΩΠΟΙ, AML S00.LAG ΛΟ, 10A00410% "Ὁ ‘i SILANOVO PANS "EC i εν ahr seal § 5 be 10AMAIOH d31L.0%°O eit Ε tigi er : ὌΝ τ τ ἀἀππ4 ean glen ΠΣ: e Te . SET LO) is . εἰ Ὁ OL “tary ΤΙ "ἦν ΩΝ oLan 10% tonarlo ida "Ὁ . 73°C *noidusoary! now AINA UNAS AOOLMIS ay ᾿ ͵ “ ἘΣΤῈ Z 4 HOU 9? 6 Smpnn MOSPING 10H 3. κ΄ jovl.o1913h0 Ameo seorlyrion url ava ‘rersyahniao rm1gy hoot op ‘sar! oLnow ͵ Ἄ Nec ~ “᾿{᾿εν»" \ © ἂν ~ { Opt “ϑναλῃ i ‘rpanonmb3Lo 20 513v/a you aL3gpe3 h ychoaprluprnss armayaraisn mojrmd yon *% ‘514 UND [RH 39 ΛΉ8 °C PLQML 110 wAtOuVpp Auyyods "6 "amin Smyonmrg Sut "10.0 43 14.03 9 “Π030 ποῦ “pymgnoy, Us 43 AM.000 AcL sqorlynpdo 560.» *MKDPQIQ nrloidnX os as3dawmQnap £203@ AOL AMIOUN HHS ADL Saongrloremaas *% DIDUNKUZ UDA 43 30 ymonourrirlmam * | “obyagy ‘s3annapoised "Ὁ 6 ΠῚ 81 ‘t soydg noX panna Smpnn sree ἐϑ0)8,:.01.20 ‘anupuarada syne eH AYORT LG MOTI henLA pL At “u1o1dx 43 91. “ΠΟῪ Snogo Set AoLIdKOUAND 10.0 43 Sut your! ‘gndarly nodarody Sp. hongrlonounniininnn 1 yiourrivan Seva 501 Amapariny, Arourrlosa * 1 ded. S1arla ag 43p0aKouarrnlony Ἢ “ST “HA 102) ἪΙ "6 ΣΤ Δ 00 Ἵ ‘gH Ὁ ΤΟ “twtr, "TT "PL ‘SSO, “T "68° G8 Σ GH 509 THE EPISTLE TO THE HEBREWS. CTs XI. | AOKDH 3.013 “ΛΟΡΌΛΤ 3113 ? ἀξοτώς ᾿ ‘ A3gndio3 2 Sod Sorprimo Nor P19 VL SOM IRIRES 50L.00K3 rLuoyrlon ῬΑῚ 41 ‘aor01dx n0L Sonnrlug aor 43ρ.906:0}3 13g 1eAupeodadmd Spry Snihpi ded 560. “OT “4 "100 ΤΙ *nosday 204 τότ 1704331710 "41 ' OLNOL ‘nogndp UOUIOL ~ a « ͵ ΧΕ IL ΛΌΞΟ ὋΤ “τυ “8 Δ soyday ορ3 αν Λ0ρ.910] “FT κ᾿ Λα 13... ο3αα δά 00 "TZ "ἐῶ ὝΧΣ SPY *sondmo Sus winrluyae v1 9310010 "07 "gw soqdg *AOLLOK OIG) AOL VLD 7 ee adel ‘ IDLI PUY hog.o17! ΛΟΊΟ. AOL ῬΙΤ 3g 90L0DK3 eM G8) at Aur 13L.0300 A3QN0 * TZ 0G 'ΧΧ SOW *203@ AOL vrluy3e o1 53LAN01016 ‘OL "gta ‘soydy +X 3 hogoinl py] Sood 0LN0L Amn; dvd 13 ΄΄ ~ Ὁ 2 ’ ς “LU ΧΕ ΘΟ Ἵ “Ain ἀγο θα α 6] ‘OL 1X ΠΟΥ AML ND AID033N4b S104 43 “00 "GG 303 9 AsouHogn3 Ὁ ΧΊΟΘΩ Ἴ “19L3.049 SMOIL OIL Ἢ3 Sormune 2 “0% “TT Ht "Te *noLan S101dn 5304 43 IMAUP.07Z00A3 ugrg καρ 61 OL! ἜΒΘΙΙ, ὙΠ χ᾽ hodur7l 581 aor! 39.03X 3307 ΞΟ ΤΟ ΘΙ *Aarloonsyiongnino yor “aarlonsviowa 13 01 ΄ . Ὑ5 12 GT TULL “TT "1103 miniseao SuXap deh uyogoun ey] "GG “UAXX SPY *S1onmdno 5104 43 hoses” "2 ‘s0-LujosL0013X Ὁ "χη 43 nor) uXap & ΟΠ As ῃ Ἢ Ἵϑκορᾳβ κα “BZ [ pI PLU IZLOOUA “TG ee λε - 19.13.49 Sm3LOIL “3 ‘ ‘ «ς SamHIe 86. 9 Ὃζ 3100 Χ' a0 12H c ε , 1334 δολϑυοχ ἐξ 6 “49.20 Λ0.50 ” a ahodurrl 61 dvd 123 [1 sanyyaddvies Aut spouoiriox "LT ‘S3Lhpousos 608. (02 wrlANsG eS “OT wat $An330X 313X3 ” ͵ « dvd διιλογήοανα "0 Ν ~ ᾽ “ὠχρά ϑγ) Anicogosnp.oin 13X3 Situ PT “κωυᾳ Amioudenss Aut AN 3LUY PSO url ey [ SECT. XII. APOSTOLICAL AUTHORITY OF 510 “AB ONILOIUI "OC ‘ ς Ὑ ΜΣΟΧΣ 02 MeILYE δια 5g “OT ΔῈ Woy *AD13X τῶ ΛΑ Anis Aut Sod HELICES Pe ως ϑ ‘sudbndd ὁραον ὅρῳ yu δῶ ‘A on0N93dL.0 10LK1duL.0P 12% 5,30.) 10 ἢ SPALL (au it at ak + FPLUOAONG 14.03 510 43 .AOLAOL 163. SynL907 A3 ADDY 65372010113 SIL SPO 43 YOK φῶ ὁ ψμηνία 1370 3 ‘anyhoo weed aces 7.013908 MLAD Aut DLO “9ΟΥΠΌΤΙ Sopysgn sony Sotunndn ὁ 10% ϑαρ»Ὰ ΝΥ (jer aS x «3921344 A 1duL09.0 “μηγυ]αροθκου acovly aorday aot Λμν 10% POS el OL . «se ‘ . upd ‘5143 (51: ογ1 "8 13437) 3g {Aan *nosbe.Doddh Sodas nosse.oodss 80 3L0L ‘srmridiain 43 a Oe c n0d1160.03 1g pate 11de ded ssrlousvg *C ΤΟΙ “MIX “101 Ἵ *AO1ACOI0 ΛΟ Ὁ 513 GIN : MLA 3 ~ ς < ς A1303.1.014 ΛΟ ΛΟ ΞΥΪ AcoL "Ὁ, AID LALOUA Sod. aasrlagodunn! AnopaL AuL 50L.010K SAOOKT, 17014313943 ὡποβαν rorls 43 ὍΛ \ ς ς e ‘ AUQUNE OLNOL P19 BNP 91 ΠΕ re LE τξαρῷϑβιν 203@ Udnoormnsy arrlon 53damX 3g 140A PQ3rloXagnawp Suroviowa 10 ‘nano wvya ‘Aarlowavg) 20 0 2g 13. S13 2IUNE Ὁ JL ‘51 13039 dvd o "SING ML03 ἈΠΟ ‘ussrlouarg 90 S13 .Asnlugmo3"G HUE ded μὰ Ὁ SHOVE AES Or *aoto1dx 200K] Amrly aoyday aot 5UZ0Q yAousossdass 513 ‘anny noyyaddnaa nor 21g “somig asoavpng g 918 PIBQUNP 13.1.0 110 IDK “Ὁ “901 ὈΎΪΑΞΛΙΙ mrlonidn 43 “Λρηθιι1,0γ.0 513 5uXdn αν 9030 9 ὅῬυ]ᾳ o13y33 110 +++ heomla 16540 aL0LApaL O3@ OL A3r010nXa3 aarlovyado ἐς 54374 *T ΡΠ 51 ΠΡ ssou Sir ‘nord wridadux o1 mdm nonax { wmidadyud3 uno 50. οὐὸχ 30 13 ὋΤ PT ΔΧ ΟΟ “I “Rhos « paariowavg unl 39 RL srdinuoodss ‘nnaviouaye dvd vr rharlosavg unl wL ὌΧΧΡ ‘ mianloLavg pL A@nly AmLanosLon.o ur! "Ὁ μὰς , K 1 ALD ἽΤ "οι οὐχ Aoouy Acorly ΠΟΘ nor 21g SmiduLeo ,A1oujos1d3 503 9 Sumy 01393 x00 119 *Smydurmo meIwy3 ‘Anyny -ndanidan yon ‘Suspdp Ox 534.014 nundog 1onarInongns ‘Aavieour ‘Sano Sndarly 629 S1arlu 57 “ 4 ΕἸ ‘ ~ ? 6 ὌἜ Δι 5591, Τὴ ||:sconsrlouayg ao $4seX Lava Xe) amsanrld rad sh £ 1ORL00U0 ΛΙρ᾿ΒΎ 1403 Ἕ δι D1 39 11.536 Ὃν ST ΙΧΕΟΘΕΣ “χα gMouyosrdass LEN Ace aed 513 i SuYOL00LL0 aavic3 41} f 2¢ Siarlu Ἵ 511 THE EPISTLE TO THE HEBREWS. CTs | *ronlor.o1g AndiaXnel pons 39 Sodszamnios ** * n03@ fot Sodov 9 ΣΙ "ΔΙ ΘΕ 44 ‘OL 87 “I 5516 "γοιάῃ ----κολϑ rlonsad on “δωϑδρόδα Suony podtan! οὐ LOOd RAD b ς ᾿ Ἵ ‘tx "qo jo Ayoydans oupqns oy} ΟἹ 110} Ὁ se nq 59λ198 uondiasoap sty) Jo douanbopuseu pornoqry ayy, "Loin Ὅν 3g aAsrloyaog “χέρα 437) ὠλβυλρλαρ yon “ὥγ ιο ALi OL uasviorsdudaus (S1DMIANRE) 10RLB A3 ‘soduyn Srroviimens ‘S1omnd 523393003 ‘S1omsdoun Suinovimgonnn “ndod 39 ΛΩρ Δ ‘sconnn hav! aydodp “Acog 13 [t]osoudX wrleeduys ‘nose nrludokudwi “51103 «Λ03 AOL Sods &u 512.018 ‘nogndn dovmgag yx Sagaapp ano rotor! “80 “ἃ ‘meyeiqy aq ‘Cry ‘snepne ory d Aq waard ‘yyWey Jo ποιητοῦ “esnyip nq ‘QUYy 91} 0} ‘UOTIUYAp sIyy UI “9001 Jo ssoulNy pue ‘spioM Jo ssouMay oy} soladns A;quyeedsun MOTT | ; : *x "deg ‘TIT ‘qv ᾿ΒΒΙ(Ι "1020 10 --ττ ϑο ον θαν now ΦΧ 3.3 ο "{(91ς' "(ἰὴ *t00sy—"Sormridvdu non λοχ days § *“poojswapun aq 01 puny Ajuessaoau st ‘pazaidiaqur aq 01 pny StLyey aM .a1343y “δον 034K wvld300¢ you “δολίου ὁ αι υήμ Sayou go 13% Ὑ11 Δ ὍΘΗ ἢ Ἵ 1194 Ἴϑϑῳ "“ποιβιθάβιρ ay} Jo 5119 ΛΌΟΟ YsIMaL oy} *ZIA ‘SMOIQOFT Ul passorppe Ayrunwutos 91} 07 sv ‘gonsanb ayy saproap 91] ‘sasessed 9591} ΟἹ S19j91 1939 “IG JT—'FS “UX SL 21 OL ΟἹ ΔΤ 21 “IA "Ἃ9Η + μϑ γἠαοόηα, ὀγὴ ] Sornaodasdnrl "21 “ρτωδβλρῷ 3 | ‘Soran 10433 ΠΟΞ UANLOIMHIC "ὦ | ee ey τ νὸς δ, ὅδ. . ΛοΛ3 υ] υὐ δ 34, ο. ῬσΌκ , Oe °£ OL GG ΤΟ UL ἸΠΟῚΓ ᾽ SIRS “Ὁ mL 3xdstucody *mshcoya ‘Smarois Sus vriashs 0107 0% 17 me Fi 3 δ Sa MPM Vers βου, “prarlou3vg 30 53.2A0X3 . Σ τὶ ΛΌΦΩΙ, ῬΛΟΊΞγ LL ἴω ἜΤ᾽ ΔΕ ΤΟ “TT αὐ ΤΕ . Ὁ ‘ 3g PL SULOIZE odrexcods 17% ‘pharlouavg ded v1 Sirlmang *yaAshod2d raarlonayg) url Ὅν QOL δΟΊ Ὁ 314 wisvlousyg ve PUP ‘wharlowayy vt Ὁ] ‘smindopnx Ὁ] [ptosarionrmd x3 url “QT “γαβυίφοολ "8 OL 5:3 4 4 °003@ wrlud 11.03 0° ronnlurou S104 ‘n03@ 1227rIud "6 ~ ~ cn « ‘soamrlaaty aon amdimX vr! Aur Acorly Amsanosono ur! aorloon δα 3.011. op Smo? SAOL ΣΥΝ - noLnn ~pindon dvd τα" “LE 1A ssaydey 81 “ΔΙ ἸΟΟ “TT ἡρτῃν φρανῦ}Ὁ ὅτις ἘΣ Ὁ repopadusn *SmILOIL VIE 203® 30 Ὁ Ὃς ΠΟΛ] Asv/acok "8 UAncoImHIE “Λωσμφοῦη Amt 13.15.0 1.10 PR ae on *y* 37! voudasdnnla 110 ΕΣ sl oe g res 70 > ἊΣ ΄ ~ \ ΕἸ ὲ *203@ aot 53θπι δογορα3,. +) * ¢ unsrlacdasdanl “ταν a) 4036 8 pndensh: dmcupudasdnrs "ἢ, you 39 wgarlonordaa oor ¢ . Aworla ὅτι. ογ40 τι ΤᾺ 30. μήϑκ Ὁ ULARL 43 Ὁ [sECT. ἘΠῚ APOSTOLICAL AUTHORITY OF 512 "030 OL μου οβόρη3 "8 *T Ux Woy "89 A13K.03d0 "6 “Α13.. Ὁ 0163 Snrla 139 Sm on BAA 13g ἡ, 0 Aorly dns aLagpyadnss "Ὁ, Ἵ AL sso], I *myday GL yhoLozdnas "6 ‘OL “Δ soydey *amihonozdy url m3@ “8 - Acoynenoy. "YH *203@ Now 9120 Sara τη. οι, τραὐτ6840 ox 513 ‘10A3vInodardnrl ", Ἂν . ͵ ὋΤ ὩὙΙ OL M"s804.L I *mnavio3aVg) url mL ‘ . RNP ‘wharIoLayg PL *L Aconlk Amsanosox.o url ΠΥ ΠΟΘΙ “y'H *a0vlon a0 on a normingy dvd oL Ἢ "gM “MOY "10,13 OLA 4ioLo3dpn3 "6 ‘saranonluens 313 ‘Saranorlugns 3.113 ἐδ 3 9:1 ‘ ngariaoriszovid {PH 01g *norday sow Sods rnourlugns ͵ Ν ‘ ~ ες 12% ‘Sonmrloo acy “3 raourluen3 sovynrl ‘ aaviqonogya yom “3 yAariaod “dog “Sn0gs8 BIg (0 ‘aarlaormsidas dad 532.014 PIG, “θ΄ Δ Δ 100) “TI *n0L.010X AODUT, SmIL DIU BIg 4 N03© 3g UAncormKIg neo. Lud -odu Am. rex aovloa not on “ \ 7 ~ ΝΥ 2 UV PAT AS 2 “BEE IO *] ‘sovlossnrludX ο mann 1343v 34 "9 "Paik UO") 4°493@ sow ADLUDKS 9 A1L.03 #20 °C saovlon ncodda 5ydaaX ‘nosoendgay 179.00017%1g 131011 *b 1 LG HAMAS "03 ὧν yto1.03d003 "9 "732010 UL 1103 AuAn.0017%1e ͵ " Ἀ ς ͵ n03@ Ἀ3 AuL**** AeoX a oe ban . *foLnp Ag mpadaa yon “Ὁ 81 “16 mddytyd "ΛϑΎ ΠΟΥ YH 018 ‘narlonato1s Siavlu yn ‘ . POUND 019 00310143 *T u 1g «πο. [] OHnI0 NO ae ~ 2 Kom Anydutmo 513 *hoLmsix ZDRNINDILDK 513K9PVA3 « aeons roar g musgurl Ams γ6310 4 ~ τὶ 30N syagorennludX "1310116 Ὁ POEL PEELS IAG Surogosng.orn! AoLAp ͵ Ay ς AIONOLUDK3 S101 17% ~ es ANS ιῷ « HIL03 149 εὖθ) ὧν ronsrIoXdsc0du not 130 dvd 10031010 yc PouL03d003 i ¢ AOL ARE? SmaLoji 80 S1dmX τῇ "ὦϑ9 ὧν glnguus.osdura ‘o rpaudasdnvisr) ao.LaP smacagniarl Sus ded ods . 5030 9 hora aanug3.ar/ 11019 ‘o13%.01003 Xao 1H ‘ 518 ς Ν «MOL DARE 11391 ur! now κρ3.0.8.:37} Xeong, 31014 *% "LIBR 13 Aechap 0.17 R “ ‘ . SuLan cea ‘19H (6030 Π0.. aoLan 5yodme 5104. 1.1.3 ~ ‘7 4d tw ᾿ ς 513 THE EPISTLE TO THE HEBREWS. SECT. XII. | UF Soul 100} pur “punmas ay) 0} uoisniye uv oAvy OM “F oyar “asoy} Jo Α110} ay} : 21 UO γαϑασαϊου 911} pur ‘uonejonb yuowejsay, pro ue usemjaq yey [neg γατος 0} su0y poor ‘syred Mme “ogrde you “1.013. 4 yorg δῷ :ureSe pus —:*ueleg ‘ype “088 ‘d *x ‘qry 397 aq 4 Sanjaya 120 sme .phon} S3inodsy widurluse [O85 1213 5a “aysnongig 1H ΛΙΞρ4540 A13d13X1u3 ἡ "G3Q ὧν ᾿ΡΎΝα 3. 1γ0 9. °C] ugndp 13.DUG13IN.D Kony wha Ἵ “MIXX sjoy "3903 4.3 1γ0 40 norordx πο: Ὁ] acyyaddnas now 50132 Λολουὴ "Le τ "'Δἀππῃ 4 "οὐ σαν ud 43 ὑγκιοδον μα AZ OT “LI “ULX sjOW P92 0X 30u3470 "TH *hoL AOL horyarlae how 1.103 ndutco.o 105 Qo 33 A3rlogouio3 512 29 13 “3X dwn Sronndao a3 *501.010K 0 Sa0ouT Λ1.:.03 50 4 . ~ ς ς ΄ 2 ~ ς ς a” . ‘ mrAsLIVOM 9. "1 ΛΟΛΒΎ 45. Ao θη dvd. aconly PAI LAN 513¢N0 ‘0G Mm ddrpryg arp ded aorvariag *T “33logons0w3 Sao L334 39 S0LonH3 1a7/ogouios 29 Sovyn “ῬΉ13ρ3.: Aoaniae * TT AeoLK311X di Sopoo 5m 67 ** +3103 urlogonyo 003@ “ET "GL" G WEIN Ἢ *AT ΠΟΛ “Uy yaas 21} ulayy fo «{0}}.1)01. Sit {Π06. Ur “snyy 51 SMoIQaq] Jo oSessed yy, *SURINICIIO’) 'T 4 St ΘῈ Fey} “ΠΟΙ ΙΘΡΙΒΌΟΟ 91 Aq pasodxa st “por you yeas 1 5Γ “11 ‘ML WoY pus “Ὁ “1x -qaqzy usemjeq UoNdeUU0D oy T, ἢ .188 Δ Ι “κωκυαόραν Smsnodahaie 595. (ογγήην "οΛϑυ)δογιικ 1Ὧρ.ο9,υ36.:. Ὁ heodeng ἀρρλτα, oun hoinnre συ zdmy ‘ ly eee Jn wee ς < Ἶ ἘΣ : od3 το δα ‘Snrly Sianla ke narinoigp : oq og + scsday 43 orden hown 513 13307 ͵ ς “ ‘ ς " μὙὐοροΉ10 k woORL ὦ 43 ὀ ἘΣ Το ΤΕ "XI, ποια aornsnmdodny 501h0 ‘Amsudods YP AwmYoL.oosLm hor οὐ) γχϑγήϑο, ὧν 113 SaLnsgurlogonioua ‘II 203 AOL “FT 1013%30 1 “heosdm poe InmLIVoOLnNaAD PNB ST c . rousodns, nx 10833 Ὁ] 31.03 113200 Ano wd2 ‘ ς ΄ ς aA « "13°** GL “Wsoydg “BLO UL 103 *a0L.010x NODUT, 503... ο 110 ΤῸ AUAN.OOIDHIO 2030 43 AL 6 2036 3g uAn.ooImHIe ‘6 *6 cur ddipiyg Ὁ Aovloon hot 502@ 0 3410. Seu "8 aarlogidnnsnn arloon wt ἀπ. 8 "GG 9 “IT "Woy "5080 9 ΨΙ Seddnornlue [HH SusiX2n ey Se MINOW apcaoXs ZT SnoVariae 560.. αἱ, ‘IL dnd 028X20353 “SuLnn Sus saystdnus Sus Acorlcroduyntas hos ‘Smury, {Px ἈΡΏΦΙ wLa7rl SRLOUKIOLDH SAUD 43 ΟΣ, 5c ‘smyyatdnies Sus aud aus 513 As ouKcdmL 13.2010 Ὃ1 *113Xd3 not Sorsrl ~pLo13 url “39X43 ox ‘ansnionoduyn 513 asangriny BVN37IK Ao hoon hou 513 4339333 AzonoKuwa ρθουν, SonsInoynx BLO} *Sorlosoduyx ΄ 0..343.{3 Susacormuse MILO ΣΌΝ SUL IDK" G ‘norloon now anidnaLmH 9 i 4 ἑ [sEcT. XI. | APOSTOLICAL AUTHORITY OF 514: 9108] vinddad ‘Sypaudodis 5101 10x ‘Aovrlon hot VLDK S10L 1.0 RAL AMNILO 120 “ὦ madi ὧν ma3sdeny, Mino ‘n.03dy0 A1.0n043V Au AO Aut BLBK 140 "10.0 OLM0L 3g cohoyorlo *p, pl ΔΙΧΧ SPY "Sud Sua 13 BL ‘georla uyar! 2.1L Ano [aie 7 x 5 yBLVOMIKIA Ἢ =a 109 frromrodpss ynn 10833 °Q 3.1.03 113%00 An0 ὍΘ» x ς ͵ [ & “ "er “He soydg *SUDOPNPS δι» ϑοΥ γα Se γερό οι, Amora At sonlgidy o ARE Ὃ “LG χι ΟὉ "69οὐ 1631, 1nrln.o mL Λ8 oie acon aosday now yitoednan Aub “Pp "OL ‘AT 00 “IT “sonavionidn MUuLo3 n03@ aot own Sunavionad ~ ~ ‘ 3 ͵ Sayyatdnasa Sndgams S04 Sods Sut ‘ . NA ERO CLI) Ἢ ἼΔΛΧΧ 5100 SN ey ΡΒ Ὁ *{ROUIOM IDK 11.03 90LPANG ~ Ν « a ‘ ‘ . τρυγϑλλιμι3 0 1L0°%, syapudododuyss yn 3L01db HL μι Υ) Λα 8487 ἊΣ 7 ANP BLO μὰν upidusig 20 203@ QOL anyyshdnses AL 39 513 *snddez Sndaunl Sun yftocoduan AUL Ἢ 1m ‘amX dna Not SULBRLAOLDHS ‘ . tong rlondaanaa γ᾽ ΠῚ ‘grlno ΠΟ: 03 OL “ ~ ~ _ a a.0uoKaLDH QO ILO} LL Sn.oun2g.07 unl 0% "BB" GE Aes ‘Sarhoday mLani0L ded 30 "Sud Sub 1103 41.013 ~ ~ Ν © ς frovlugyuadms yx 10033 120 8 Satapoudoyorio 1mH * p ‘sonar yoniLon 10 §53LA39.0131b 10} Ἵ aT « 3 ΛΟ] Seine Aagoddo.s ¢ RNP Snivatdnse SRL ‘ S3Lhogny, unl ‘S3napsb 10.400 ΛΟΛΊΏΡ 3401 A101 BLK Ὁ "ϑο να) 01 θα onan τὰ SUDDBYOR SUL Sov13X ον όταν u Sovinln 13.00 10 'G ; ; 1394YaL ὦν AoAwdI0 ROL ndrop RL Sogn « ynonarlondnanan 'Ἢ MLADL Ine ‘anoupuanada ~ ‘\ Ἵ ε Seg OY 17m ONG “6 ssonsrinyiaddnsba how oLpoUdu hoLo1dh 13.103 "ὦ a > . s © ABU3L3 SmynIKy hodimn vans yx ‘29n\3 90.. 0} 5.0.0 Auyog~aLne 513. Λ 17] DAN nddpz Wn 17H 1310346 “1 acd δ1 ‘diysuemuod sty yo yreur poploap Ὁ “ΘΙ0 9191 ‘st “ΟἹ ‘1x "(977 ‘aorsnyTe 9 ‘POT AMO Jo πΟΙ]Β1ΌΟΘΡ O]qeyreUI9 ysour sty} ΟἹ 5159 “Ὑ ΘΟ ΠῸ159.7, MONT OY} JO sudqiAM ay) Jo ‘auOTe [neq jug “οζ i ania ἊΣ be u = ‘sMaIqay] pur surisoydgy wo.y ‘Aypeoyoazoa ‘uayey Apsojraeur waas ‘roy suoissardxa “Ὀῃ ποθ ayy, “11 ἼΓ1 194 ‘y+ 11.023 SOL RANG 149 °OT THE EPISTLE TO THE HEBREWS. ~ ECT. XII.’ “GL FOOLY, “II "ΛΟ ΔΉ norrlo30 how 803 agua ‘cont aosday Row Aordasdnr! OL Ὁ ySupsaX.ormus ago url "01 "QS ΤΠ “TT "5980 9 2g Seuming” OT EE OT "DKNBLOI“IL © dvd, 7g 30 ἔν ΡΥ )ολΧ oma uno WYP 2] “GT TOLL “IT "SOLVES 203® πον ‘snvla Sods, oprlpnmny OQ] "1G “MAX sj *503@ 0 A1t.03 dud Sonning "07 svnldauo 10.0 yPLsoUuguYK RRO, AE NXE “GT *oLmos3ab3 x00 OIA ΠΟΙΟῚ NOL *HT "PAIX “2 “XI *GE ΠΙΔ “OY *A03® NOL 1013K19 YOK ‘ . horde hor Lsyourine el "6L 'π soydg *aoLodxX aot Aoyyaddnas ot t girroinXo1ew3 ded a0 "7.1 ‘OT Ὃ ΟΕ “3 )ὈΥ͵ολο Sud 143 12% ~ ΝΣ] S3ohmda0 4311 ΓΕ PoRL Qo 23:8 ὋΤ ‘ut ‘sayd ay *293O 9 SoLmang “QT aadsada dodusn x3 17% 110 Sonanlvorhoy ‘ a” ΄ «ῬΥ) δ 3... 10.2 JPL3ZoupUyn APPL], A3 149°C] UDUNRYS ho Sods « Sonar! 320mA7 Snyyatdnus SRL 0 asdadscodu ussdonor! roe ἜΤ τὴν ‘Sorarlodndray \ ‘ « URDLY how rendsy. AsXonusscody 134.051 : cy ~ “AN OM S10.L0% - = dvd son 0Lu "OT MOLAR ὙὯ0. ΟΞ PHILS 5030 “5030 0 ὁφοσ πο $ yiPLaXormu3 x00 018 "ST ‘ . «ytosdvadaoaL3 MLOZLNOL 11 f .1mthohado SonoLt13dx 30 340A SA 3 ‘ ‘ \ ‘ia prlpnnap ‘OL « aod im Ap AoX 18 AON US 7 Su dp sonsnorluanls 5uss3x3 ΛΞΎΪ 13 10% ͵ « 7 c Ἁ 1OROLUDING weydsmL 140°G APOSTOLICAL AUTHORITY OF [ SECT. XII. 516 *Sm3\Iong NOL nrldninie ot Avoke -490b3 x00 yx *ao.nnm SodLmiL πον UID OL 43 *AOIQIIL OL TATA i sisda Smaurl ubpdrarp 56" whoaton “Ὁ 030 OL 0.013 1.L019 45013L0P'S “ΛΟ ΩΏ Λρρθ3.1:.1510 AL on iB nee 3 Ge τι Ay 10% Aonurlsdt ugaduz "τς ‘ ἐφ ΩΝ uguasada Srapuanad Suomi dime ᾧ 43} 131.0426 * | “ὦ "OG “UA spy *“OLPYIFLIA3 ΟΣ ΠΣ 31.00 AML 103.44 yen “3.ρηϑλουήμα ~7I3 yyndoy, amya AML 209033 Sut « 30326 “Acounayat ‘duo, 131011 ΠΟ ΠΥ πορονῷ Sut Λοδγ OL 1.103 43. Ομ Ὴ8 λ ς δ᾽ «οὐδ RH .2.0uhoy 03 yom], Ama Ama AoL.onK3 “Nok uApos ‘Qeonny 131.0446 ’ ς ͵ “Amo, AOL [ox mum], AOL ἈΦΟΥ͂ Asoudoyns ΠΟΤᾺ -ὐϑ0) {6910 131.0146 "04.0.0 10͵0Ὲ}.3 ἀγοον δυὸ 43 17% ΛΟ: ΩΡ 48, 2 “1IWIOJ 91 JO 1OYINe dy} ‘suorssoadxa 1918 {84 asoyy ueyy ‘ayqroaoy arout a0 “paa10f Ajjenba st ay yey} ournsoad 0) punosd Suons Ὁ § 10118} 971 Jo cone 9111 st ‘Mouy am “(neg γππ8ς ἰ yoaeds 10 ammsy Suons owes oy} yoour am “GT ‘mddipiyg + aol 96 WUBI SuIyoU :aunys w ἢ} fyovodas fo says smLar uanXoy us a3 “Ὅϑορ αι : 517 “δου Υ) Ὁ ὑδρα οὐχ Sugars rwrly daun Qot MonX cody Aus yon Aorly Ὁ ρα ot Ἢ ‘nX opus oL ET dnd 10% SH eh "L°A OD *T INU 45.1..ογ4ὺ *13.0ud3a2dmusodu "eT Ἢ γδ9. ὁ) 3 ΘΙ Kop A3 "roLdopnn*** Acodo Sco *Sanaaonssaddn ‘BI ‘TA ‘soydyy "LEP αν AopoIr! *T | WT UL 10) "7 *NODuT, MLoIdK 43 UZ09 43 noLan a OL pop "01 43.508} 2¢ we “LT ΤΠ “I *dnX vine ** Sopoil 911 yp AL ULOY *aoLodK πο. 8 λοι πον AL 01a Ῥαθοη dod we "21 ‘0% ἽΠΠΟΥ 37/3 103 A0.0316313 ΄ ce © ͵ ς ‘ 3.0 AMANO DICIZAD ADL #107! 0197800 10 °G smLsnidad smpnn “op *43.03dk Lana Xno Sorodx odnh τ. 8 "@ “AX "UOT OLA Aa 4 NOL po” AOL 203@ AOL "21 SEED) *nharlouavg url 1 Acre AMLANOLO“D 01 ‘BT AE OD “EL *aoLan SouidnX Sus wiotndon ded hot "01 «ΟΞ 1 ΟΌ πο. aonlag hot S13gugod ux! “λου αι ΛΞΑΘΥ 3. 0 131.0321 *amsoogosmpor Aut 513 deh 517 Ξμβγ θα OT μὰ "ΟΣ ΟἿδ Χ NOL Ἐ yAorloigs3no how ‘nmdan our *G mLbadiy a3 Aor ‘Sonsrlvoud L AOL πον AOL PLDK "8 THE EPISTLE TO THE HEBREWS. SECT. XII. | "er atddipiyg "203@ Arvining wim anatdnaa mL hookaniLonnutao vin 'G AOLOMUXIZEID AOL *Q ͵ ς ν 18. Ἴ 59} {Ὁ κ᾿ MOARNOL PD 913."}, PLAN SMIONO\ AL 4 i arly ranoXadnse oa 1240) OL 3@ ὧν Δ NP "ILULONUCD NOLAOYL 1103 γΑ3 12 γι 2Qur) “βλοὀφογία unl ayvatdndnw ‘rhc AAA ML A3 9103.000YMb 510." ἐπ λυ νον BLUDOILNOVLS "8 "g “TION ‘manadyy Λ3 40. aor! QORY not ΛΘ AuL 5G AOO 73 Ae? "PE “HA SOY NOLAN LAO PSJ3U0 how "8 “Δ τι soydy . € . ndvouoods “nrarlowavg vL "0 “BL AL ΟΡ TT *A0IN 913 ULNA 910 913 beans AoA orn padgann 17% “οὐδῷ dusphag & AOLAD OL3Y13A7 ‘ ς a « ‘ . ΛΟΣ ΠΏ 39 ὌΣΑΞΡΞΣ 3 P ail ——————————— rl rh TTT ἃ ἱ AOLAOYL wAO9I37! "8 x Monn os Snyadnrle "ἢ a13X3 kodrmxoodw τι ‘n03@ not “0 any ML 10ρ.2:3ΧποκΡΈΛη. “Ὁ Sonarloy3 soyynnl «οὐδῷ Sodredag Soin impoaday oLmoutdy ‘sonavlonsd Sadar! ‘ . FLOM 13,2., 110 14 ἷ [ SECT. XII. SmaLojib Sus dosdag fod *G SaLhogmymnn Mon 1.103 “OL 91 14 ‘soydg “90}3 48 3.30} A030 53unoXa ,mimdn hoLaw pot “Ὁ synrlonmdy ik ‘og 1 'ddyryd ΛΟΥΡΉ AOL ΡΛ hot *G ‘LAD eE ΤΙ x uhndd nvlouo Apis 2h1 *O ΤΙ “HI “WO *50.LA03\ SoLmrlouo “3 Aug.ondds Ὃ (see “LT “At OLD, “IT *SmaLojs Sut ypriadp AONRH AOL πολ *G Bre) alc enti hie 4 AmLugnn! rot ‘Smanoyyradsue Sypduyss 13 ‘Seodanoooidas S10L0% 43 sma daua ς \ 3 “(Ονρὺ κωλοδφ οθηρα0) 1.033 noroidx 10hoKpIg . οὐκ ¢ 61.213 alondgy, i034. “Οὐϑη “1.013 1.2 γι 6.01 ΄ « Dae -" ε . u ‘ mhnn {1.018 τον, 686 "Ὁ ἼΧ OD “IT "πον δα ΥΙ, QOL 1dX an! ‘AemLAoay VLnnot.o nin grdds ‘9 ‘aoryaddnws 1oXa1303 “aunncormnre ornnonddy3 ͵ ΄ «ς ‘Snyayiong oLhnonocuLnn « ‘ . 9M3L0 1.10 R19 “10 °G hmruhods Ao 10% ‘yuaorlng YOu 3. QIgnYT ‘spgbal. 19H ως yon aL undo “ΛΏΒ03.1 1434 f5010dX 9 aonariackure av! dnd 137.͵3γ1:08 c ἕ may 113 1L 10K *Suauds3s 137) 615: SA0LOKn ODL 960,2, { μΑ8γ)0 33. “1.0n.049131L70 910. oL3YmsL~Ano 20 c « kido ει ao ς hoLoiX ya 513 ag 1073 *T "GAT 100) "T *39.03014 aor! ᾽ναι °c ‘snrla 3g mynundns ‘OT “AL 109) Ἵ *003@ Aor λοιγϑίῃῃβ On Sula 533 aarln3adung +++ sonanlodndds Sudan yx dvd. δου κηλ hopXon! son you ‘4 0 Wu ΛΟ hot ‘obvagy ‘ded aLananonurr! vd Ὁ ἼΠ΄8891, Ἵ ‘sary yrvepoiarirl "0 ot 513 Sarria n3ving ΝΥ ς ~ ΕἸ ~ AOMLNL SNOLADZ PAI ͵ Ἂν 2 a s+ sonarlondda and3vly yx wLnar ‘apXorl yo mon 43 ‘ NXP ‘Sonne poss Aarlodnds roady Areadme 3gno arma 43 AsrimouLKnLu #00 1.10 ‘sary 41921371171 13g 6 (LM 'ssou “TT *AOLODU3 ὍΛ ACL3AAOA a aw ‘ Acondung Ῥυϑυὴ ‘aurlponns3 ἌΠΟ ‘andarlu sm ͵ aN Luan ‘anyuarde 110 Saaonanonuard "Ὁ, "LE "XX SPY Ὑ Ἢ yIouddag Aodni url ov 29 rnr/039 vsumlg 513 ymddng “Δ11..0 110 ALL ..39.0537171 Ὃ ‘Subods.onnn Suny pI 05 Ή3 AuL ng " y3LAaodmaprn ‘hc +203@ Nos Aodoy rot "eC 6 Aria Amour? 5341210 S,corla nconaviacdu ror ἢ 3 he a13nsonurrl ᾿ς, ͵ ΘΔ ΠΣ ΒΗ *Sosmdgnn 107) 13.ο 1010 14 rerlooupusod 00 YOK *T 533 THE EPISTLE TO THE HEBREWS. SHOT. X11. | *SPINDKODENC SUNRH SUL ΤᾺ" “503.:.0 1.10 Sus S10L0y 510.» ϑολϑυρφ 36.153 aoLoidX 20.9 ‘ “UI, ΘΟΛΟΉΡΊ 03 SoyvH "17 *** (δοΑϑΥ 3ρ1,:οα wLanL τ δ hoLUy9os0% A3Q00 1px ‘AOD 202 nrloex Ad oes) Ὁ Se 6 ete “sma rleod sf wp03Xaup “Ὁ ‘n13rlvd AMLACAN OK *41.0491310.0 ADIOS ALL Aconzr/omidutannan « amhovogaaf. 13.090K0160 A3 ane ‘aco ΛΟΎ τ ] S1DIVPU OEE ot) [Px “δΙΟΛΌ 0 1.0% Ὑ͵, 3410 3: λοχ 3.οοθ θ΄ "ΤΌΔΕ any, Ἴ "που οιχ ῳλύκ Sepp Ὃ Lm mLudX Serlyrlon han S12 Ap3 ‘Sonlon 0 SoymH* TT] 149 2g Aavingso 41PLAN010339 7019 Aconyy 163.0 3Lur) ron0d3y Ἢ 3Lur! $3.2an00n url “10\ymKong1007I08 "ἢ, 170433 S3LN0\3E 13.0.2 110. AZ AUL ‘203@ Avyrlononso & Λοχ ΡΥ 10n0X 3d 513. 04.0K9 Sanity “510: Λ0 630 Sraidoynanad 12% ‘stogan! 13% 300d 307) ‘Asaynuongieodar3 unl of) SED Suxsatdndns mh} “BL PE 3 ΠἼΠῚ, Ἵ *A0.DUT, τ οὐχ 43 Ὁ *S10wmdpim 510. nrliyagm [Px 01 POH VL 14.03 DLARL "7 she acmdda Aon *T] 1omosLhodh ῬΑ] € 419.20010935710 3.0 6] snrloynog acoinor 1653. see ssidnX a0ny3n3 UL “21 I3LA3Q~IDHIQ SOL a, "51303 -013 ὍΔ. dnd 711091133 °G *Sasyaddninn 13%09 Aco snorr!s72Q AcOh33 6 ΠΣ ΘΟ "ΦΙῬΥ) 100 51 1Ὑ)]6ρ1103 "8 0 ΠΡ ς *aoidny not 1x Ὃ “Trx'qoy ἢ *royjour ut ‘sapear sty Aq ‘dn 0911 oq 01 219] 91} yey “θ084 ouo ut ‘dn 3.11 ‘19jt1Mm sures 911 syreut A[SuoNs woreeA OYJ, “SMOIGAT{ UI poopsiapun Kjavazo st ‘suvisoyd'y ut passaidxa ‘autsjoop Jo pum, ainsy ayy, + "G3@ GL 1.0uL0}dL πο suvly 2g wrledg “HT “6 6 “MIA "10; Ἵ "ADI DHDMEIQ Sod. Sonlyada ‘el sess udndd mons ΘΙ ae “Om ELIA 3.113 £3.1319.03 400 3113 “HT {rarlaorluponyg 31 ‘aX ararl 111d0pX "01 wha ὃς 13 "3X3 AuXne1g "+ *pcorla SoLonK3 *) nw 3 a ‘sp.0uXdsnno nm2g if ae 4 ‘ 3 yobvagy Λ11.03 A0 1. ἽἼΘ 08 Χ 90 ΔῚΣ 109 Ἵ ξ 5 606}8 φῇς πο ‘nanos 71103. dnd Smar0jb 21g “pth "109 “IT *5134 72110310 ΛΔ ΣΉ 113 ἈΠῸ ΄ c \ “ c *179,.11310\N 20.0 Sobyser 0 wrledg τῆς ἐξ 13 *KOAJO 413146 3947) “n3dx assdnd unl OL ΛΟΥΡΆ 17 ὋΤ ΤΟ ‘AIX UlOY froniyrnorgse Su mri inns * ΨῈ δ Ἀ :ολϑγἡο 3 1654: “0 yon 1003 Mo Q10meayn «do1mbua naviao 143Kur) 071 "PL λυ δ (Ὁ *S3LAROULDIIGILL 10 Apoupuyadm 420 *CT 940 AZ ‘onrlady πο “ῈῚ ‘amiednn Aut #19 2R017 339 “ST "δ χ “21 oe) dvd work "11 Ἐπὶ M frapcadabid2u ur) “QT 517433 6 12% SIDNIKIOLL 8 oye Xmgrg "ἢ "6 "NIX 'Ἃ91] “omnm yp ὅλοι; 5:3 in “ΘΟΣΠΉ 0 ἈΝ ‘ ς > nodarluo you 526X ‘ ϑο: οὐχ Sa0ouT, Ὁ APOSTOLICAL AUTHORITY OF | SECT. XII. 534 ΣΕ "yen ἡογὴ dvd hovnn spor asvloXa xa0 120 Xaorg 3 ‘rmLussd mino why “« . a © «ς ΄ a o *6 “ME see “IT £109.039%4d3 url now 73.00033 asrloX3 #00 "6 ἔα και 1px mA3 Sonor! & Ν ς ΄ ν 97896 *h71.00033 AanloX3 xa0 unl "9 {A13146 19% ayadnd "2 Anj.0n033 aavloX3 xao url +e “ ς ΕΣ Ὃ ene v "σι Cle) ‘TI ‘ LAL 30 nfndda "q0 £ mpto9sdarivlao miduLoniong mL *T ‘5a.nnonadg3.cod.is wsduromiong WL 100 Ὁ 41.00019.03 ‘ ς aod31 πο.» %3 “τολϑγὴ -9gnddy day τι. 10 110 347010 ἈΩῸ { 5137!u soyynrl ao “2,0 3..30) acria 571.00033 Sut ἸΟΧΧ 13°C "CL eee GL “XI "109 aT *41.000039.070 a : Syon rpLunsd nrirloxcods uta agorig 3.00038 & °g SmuLunl 39 3133 e *ngariaodat.oa ͵ 2 ‘ 5 savladnd url ana arao *% . A3v/0n3.0.01034L « sarlodpd ava dvd axno "ὦ "uopide AuLLa® ὍΔ, "8 5uLan d3ua ~~ © ΝΥ ? ABKMR3dR AL AOLNDE WK 8 ‘ADIOUNKHS MUL souupLy Sonordx 0 oH δῶρ "ἢ "9% Gz "Δ soydgy *aconla amysdamy Auardoy Aub *G ‘m3@ GL yhoro3dva3 c € . anyhp ΛΘ hnyong " acorn ninrino BL *Q imouLondntL ‘ 003@ Ao yhonidrenyo Ame BIg “οφγθοῦ ‘snrla nao mynnndns ~ ? a” "Lx Woy ¢ . 4.213 AosdaLoMI0Ag n0L Ἴ yoneoniom ‘ IRIONG ORL 534001903 10 1X a0 "ὦ nndpo RLRK γαρδ οι, how 3..3403γ 6} 1 ΧΊΟΟΙ 43001.3 SUA SUL O33 ‘ AOR, hot ‘Sonmrlym 10191 πον Τῷ 6 ‘uopidg may "8 IQOOUT, 17% 010 qe “suyognisdmss out 133 IDL3\VKT LOK niLnrin.o RL AoLnot “0 ‘5c3da1Xdv AOL IQ nidn pL 513 ee. rs snyadnnln 10346 priin 01 Amd a ἂν 4 r3adabo13 deh A~@ aLnonada ny *G UAUKO UL 10 1.00033 ΑἹ 00x 3 x00 "9 ‘nyadad go 32 '% ‘norduaonione "1 asrioXa OL 01 “x ΘΗ THE EPISTLE TO THE HEBREWS. SECT. XII. | ‘scorla dni RL Sonsringagr * °° «8.0. ο165310 ἼὍκ Ῥαλρὰ 39 wX3uD Ὁ 7] 4 7 ς "λῳυήα hohoy, 9513 VLAD ΌΛΟΞΥ 10 AOL pos dnm AOL * PT mu 9103 01 61 LT At "ἀἀππ 4 “sary S13 1mAugdaynnouy ADZ0Q ADLNOYNIY ALL "PT 5odu \ Aodinx ΛΠΛ non pLvrlupny pL 0137 400°C] 119 dvd rnrlo91hoy *narmp.onZ0gAn.o 12x PAY ‘navloXopurinoc 3213 Ὃ7 | ΚΠ -10X" 2g rorlonoduyxdao £003@ Agr! rorlonoduyn CO resents | ORT “ϑιι Δ ΥΧ30) Sus “pT {PH ‘AAA San 5409 "ἢ vonoX3 anyatinws EUG A "630g Ay “aongrd 0 6] ΛΟΥ τὰρ ὠγγοι ,5UZ09 vIg (0A -3rInoddvsnn ov dod 13 ἘΠ᾿ ΠΟ ΤΙ : uougmo *** AA0.DuI, aorday n0.0 yavrloro OL 43 Suoydoyorlo ava 181 6 ἋΣ WOYT "ῬΑΛΟΥΞΥΙ 3.1.3] ¢ . WLMLO3NF 3123] GO 0) 7 “124037! OL 43 ΤᾺ ἘΝ ry ‘OLAOL DID OL 43 nonov) 0 °*Z] "Ie 1 soydg "37/3 103 10.03131L3 ͵ Se © 4 © 3.0 ΛΟ) ΛΟ 2191340 Λα». 10710191380 10°LI sipiunddsdh Sapne 6 "AX ‘WOT sovla winrlno pL 19.0 -uLondnis?* 55" 10by39p ‘svrla nao wynundnss "[ (Hx ΠΟΥ ὦϑῷ ὧν ς γ0..3.οι ον οΥ7033 "YH "100. 2 Ὁ. Θι10 20 BAIL APIAMAIO“ "61 ὭΛΩΙ; 00.0 jrvrlono GL oH 000k pond "61" ".19.0 yorlooudovorlo3s "91 yen Sanod avsb apron 10/3 1.10 \y ς a” ‘ Sorday 1343y “ada Οὗ ΠΤ ‘ATX ὍΠΟΥ *RLNONYIM 31:00 PT ‘ . PLO LINZ 3.110 ral "gg "HLA WONT *AMLNONYE) ADL “pT RIKD “LT 199 *Sazhodaidass 1erlno OL 43 Roouy, aosday aon gM OedK3A AML *TT BLOLAD IL I) ee πο i “ΟἿΥ 10 .93.1ΛΏ.10 ͵ a. cf AOLAD 313.03 2L3 12K s c ΄ Ἐν “μΛ03 RL PLAP IL “a. ͵ Aorday hot 3133412 "07 ΖΦ 6᾽1Τ1 “AX “Woy ΟΣ, ΛῬ.ΦΛΟΥΥ3ΥἹ Aut “PT ἽΒΓ ‘MA 0} *AILO $4 ADONOVYIM ALL 513 PT] ronarlor13yn3xdao "6G “ULB "39.0312 uv! aoadepnnp you . 5oday 1343y ‘31upordodp yn ‘aman n0o3r) x3 339X222 οἷς ‘OT “LI tA 102) ἽΙ “3θ.2ΞΛΌΘΑῬ 1103 kx! SM INCOMION 12% 97731010 13 39 φὰς 61 "ποσῶν wwerlono OL “Ὁ he AmLinodoyonio "97 f4mays3X houdwn *) 1 “1.03. “NOL “30 ML Soransrig “9003.23ΛῈῸ AnIoAg “OT asnleadahar Ano AOLAD Jk "AaNIAOLUDILS “CT Aponoyy3y! ALL "FT RN SAIN ΔῬ.Φηο 3 γὴ "OT 2g@ AavloXa dvd no “01 *5aLhodad AOLAD yhovlo1913h0 AOL 11 ‘suyognladms Sut mZ3 ὁ hoLan Sods ngarlaXda3a Aanton *(T *uMM 4& [5ΕΟ01.- XII. APOSTOLICAL AUTHORITY OF 536 "ag Λ97) 1044. "01 “pul 559}, “IL see *myday 43 39 RAIMI "(OT ‘pon ddyyd *sonarIaodmg} ‘ ‘nanlogpnato"g 13Λιι.0 ὦν, ΑΒ 531 Λὴ 10 dnd yn *y “A 10D “IT *MI@ OL 13.008 Aohoy n0L ~ -073 14345 Amrik Sot.o”x3"Q ruddo rnn Sorlag “mymige be 2g Stonarioptas “ayaQUe ἐν Agr! 19009137 17% “Ὁ “smyagide 28 “ἐς 210. ὍΤ᾽ ΑΙΧ °Q “TT "MOY '03@ OL yAotoadnna AULUIG ADIOAG * | sacorly daa yor 8.6 ῬΥ ronarloXaa.codas 6 θυ 0) "ΛΒΎ 0) ὯΑ3...0 "8 MLNOL A3 "ΖΔ ‘109 “IT "ΛΟ... ΟΞ PAZ AO L3BQOA ” nes Acoadnng 21371 "0 ‘ . Aurln.oaviL3s %00 andarly 8 YOu PLKAA ‘anyLaidn 119 § S3adonanor!uarl an yf "1g ΧΧ SV ||*asaXdwpraw "55" θην ΠΏ axouariyrioua my eat} ah *aonls dann yous *sonarloXas.codw *G "61 81 ‘1A "59 *as3dimX 90) 1303", am dn αχϑ ausay'g AMON url Phy ‘sara Sods uasar/a1g aoyaddnas COL I3QUYD ἃ ῬΑΛῚ ‘udnLoua ka Aan 318 Ἢ dndeo Sodas ano 530 ae 4 Ne “, Saopyzgngaaf. $ 1799.039)34 ΟΝ ἃ BYQUYP μὰ. ΞΛΉ ΟΡ ο3 Snvla 51. ‘ ς τ ? a ‘Spm TNE $41.03 τ ΛΟΎ « a ~ ΕἸ S10uX ann dvd & “ST ΟΣ *asrloQvh3t.0°Q 510L003 A3 1oLan Siavlu 10) ‘ ς ~ 7N “SG TOR OT SIND M Sranuaddp 43 "διρηλυηθκῃ 43 Ὁ ‘ . ς eel 2 10N0K%710 2OI@ SM "LE IX “G *p IA “109 "TT *Siopyzen S102 43 Saonavinody Sadan * « “..»ν ADYIZ 1555" AMENOT. He eeecyamyl ὧς, aac GZ "AX SOV "G3@ ML μου οϑόρῃβ eee “ΛΘ Among "Τ sammy 1650 3ρ.ο9Χα3.οοδω "6 Tera “SSOUL "avout, noid “Ay Aor dnt AOQDYS AL APINOKWIE AUL IPH ‘ SEN ‘sndnX waar aor! Λογος * AOL 1.0 0013γ.3.. 90) ‘ . ynvInor0s Aodoy 5913909 Ὃ "PG ἋΣ 50, “ncosdn Act. ΛΟ. ΛΊ 0 1652 sees (S3ranonsnddn *C “81 ἼΔ ‘soydy "ποίου now Sonsninodu o Abe AS ID Sonn {18.203 hurd, A0VAMIT ag ho ***** BL ΛΩΟΥΤΆΞ “BI ‘AIX ΒΊΟΥ "3@ ὧν λοι. 3673 *AULH3Q A771.008 *T ‘gy attddipiy g 1L0 i dvd aavlnpyou3s 01 encore 103.26 39.03X q3.00du *G 61 191 ἼἸΠΣ Ω͂ΘΤΙ *oLaon Arvia ded }S5sysrr0ayp 34h QrnsLo un! inHg "160010 OLNOL swdnX van! Ag * ‘,5athocmgoun notoy 5 0 ‘neorla Λα. λῶν dana ar.onoasnddn Ὃ δηλ 101070 Re LG «3L3%134L0 ἘΣ Yen acre S1onarlaodn 910... "9 30.03ρ134 °, ΔΙ GSE "503@ 0 "ραν 18... οβδτη3 ϑηΡηοπς, dnd 91)»: 104. "1 THE EPISTLE TO THE HEBREWS. 537 SECT. XII.|] “yin acre Acongrinody cot sranaioriuar! +p "1x 4911 § *lopueudsyy 10 ‘sopruaundy ‘sayjuvasg ‘snjey JO Spiom 91} ut ‘adson oy} Jo syINIy 911 2113Π0} aIOYMOS|D DALY p[NoYs [NV juIeg yy) 58 ‘oq 10 ‘s9yVI0g 10 splOM 911 UT “09ιπητ|95. ayy poyiojo ΘΛΌΠ prnoys soyejsuey soyyte 181 ΑΘ. se oymb swaes 11 “0980 woawn1py 91} UI roMsUR 5.191941 JUNG Jo “neq jureg Aq Ayqissod ‘ayny jureg Aq ‘uorsi9A ay) se Ἵ: ριθ391 0} posi[qo 918 am 88 “ρθριθϑοι ynq : πΟΙΒΠ118 [eoIsse[a pawsisap Ὁ JO 1131} 91} UI paMmolA aq [Jam youuro *6Z "A sjoy ‘uorssardxa jaypered Ajasopo 9111 ‘sayjsodwy Morjaz sty puvsdojog yureg jo Suikes ayy se A[uo pasopisuog—‘urdtag "ype *6z “ἃ yg “de ὑμοος! Sopodp—arvia ὦ A0NY RW ©3230 ὧν 9 1ν90)0.015.0 55" ‘mvId 10 hart 1 ΥἹο 1000 ‘romAunY, ὁ3θρλ» ὦ ‘Swrla mAs 110 *hyrIa Ap Ὑ)104.13 “34,1 SroraoL 1108. (0113 dau) ar! ago 13 “uAnpouy ‘Amripdy oLnor 113 ϑῶγ Ὁ 30 Ava Αἰϑφοιογιῷ 8ριεγγ) “Λ1391δ 010 1204LUD KL KLaDL ΑΒ 1LaKur! 320 ᾧ3 10: Λ8γγ νοι, 113. 20 aariaidm yp “Ὡρ3γ70.01340 go minty, sav Anh “ὁβ πόκος yy, ‘3110u33 wLamL Sedu ἸΟῪ] 33 —sOpvoi AlOAB OYWS JsNu ‘uoIssaidxe puB yUDUINUAS Jo 88 [jam se quids pue uonenys Jo auaproulod 91} pure “OZ "9 Τ ‘AL puw GZ" δῷ “Δ slow YM Ajuo poredwoo oq ‘oyerq Aq paasasaid se ‘sayeso0g 10 Asojody ay} wo asessed Surmojoy ayy 1951 ‘uv postdsut pus ‘pastdsutun usamyaq ‘aouojstxo ΠῚ ΒΘΟΙΙΘΡΙΌΤΙΙΟΌ 159] 60τι ayy Jo auo sarddns ‘saspnl sty atojaq ‘sajB100g Jo yuouues SutXp oy} ‘pom 10} puom Apivau ‘Sutssasdxa ‘1ajag yULeg Jo LamsuR 5111, “Siosemdory & Aoyynr! 36) 139 m1aXemprsw “Gz "Δ δῖον || "OMNI, “BL MA GOH JQ ΣΤΡ ἃ "1 "Βη) 00 “010 { —savatroae yen ySavabonp ἢ ‘Neg yureg wos ATpemyeu autos pynom snsaydgy Jo y1919-wA10} 911 Jo osvayd-me] 911, *SutawL Subodronc sus sod oY 1MAGOQOLP ‘OP'XIXS}OY 4 *aLuXa “aria ardeX and3rage ΤΑ) sara mnlooupoidnX "01 ‘nodazodis A139\3 MPDLOVLDUOLD "07 Serle Soda aurloya053*p] AIX BL PAI ΠΤ Ο13.0μιρ10 105,10 UL ULADL 507] οριρίαςαν OLNOL 6 wn ‘Snvn 5061 oynundns Ν ~ ΕἸ ‘\ hovn 90. 4900031000103 "61 “Sadak Sus Susans 3g Sa ae eT ig Oe ΡΥ ε ᾿ ἘΣ ὗ ἸριοΞφ 361. ΌΛΉ ez AoXasLodL κω, 219 6 asrlubpdsoany "1 1X “ὧ39 ὧν 90803 a | *A0.0UT, 2030 1) 6.5.1.2 0.203. 30 1]. 013,03. 01 θην Λ3 1971513134 *()T 1L1dpX 43 upwdn .13.0U013K0.0 *T | “a9 Sded Ὁ ὍΠῚ ἽΙ “pl AX woy sdpd snvlo13 4346" ()] δ δ κεν y40 Shorly ops ha ὅϑσίογϑο, O51UN3 "DL AIX ‘QO ἼΠΛ ΠΟΛ] pI M3DUGISNND Skt “odvaen Sadgar ΦΩΥΡῊ 1.0716 43 4 © £432L3 @IdQ3KA.D HL ‘aarloX 3 . . 7 GG UOT I Ps £ 3 seria 1103 90)010.203.42 0 1 “sara 913 791010344 wha ‘OL aordasdar! OL TT] ΦΟΥΑΡῚΙ ὁ 39 5}.0 143: MI 29 1316.0 AUNEH Τ7 0 ΡΟ ΤῚ OL 4 (2D UL XX θοὸν 2 a APOSTOLICAL AUTHORITY OF [ SECT. XII. 538 41.:.03 1 53sogn7/in0g 3413. 211036 Sorm PAUBL δῷ ὍὋΙ 8 Δ ΠΟΙ "1713 Sacrjo13 . aopudn Aodda Arab Sod "ἢ, ’ « ae ΝΣ 4 οΥ κοῦ ogra nodds ana Sods *y ‘ ς ao” . “TM “OT 1 ἍΠ, saonariovrioLu Ὃ *Songri.o1aduga 9 aoprdre aodds anal 518 *L aopndm rodda arse Sodus “BBE AGONGMAALE ‘Sommdgap 203 204 0 dprtn dda Lanse 13", eens ‘usgriacdasdnr) ἡ Sortde Ay *g “τὰ πὶ, IT’ Ssoynn Stodda a3 *y IG ἢ ΠῚ “TI OL "Δ ay, “T *auaudsa Aus A7/q : Hong y5UAuds3 Sut Sordam 9 2g Seegn Ἵ "q0n.1dX ποι], ssnrln inopide Aco! Sodusc.o “lt {RK 42030 aoypdar! now Ἢ 1 NL ὍΤΙ . aysdndeony acduan ἈΞ sacra 630) 192.03 ‘ AoLoWX (14.03 απο, "Ὁ ian ed ‘gar ddyryd ~ydya Sua 568 9 29 S40” | 8691, “II “8G "Δ 5597, "I 424Auds3 Sut 5030 91 ‘aogpAp ot 003@ Aor Ῥυ αν, οἱ 2158 ! , Snrla magpriinog 9.1 513 “Ὁ πιχ “πο } *apoapisdn.nn snorsdnLnn Arla AL ‘ . mparioXas 1px 29.0104 "Ὁ sncorla 937) 171.03 te Σ κὐμλμό)5 12% δι Sut 5030 ΤΡ ΧῚ . 9..3α3Λιι6:8 . ἐς , εἰδιιμθ 8. NYP “586 9 Ἵ SPIONLORLOKD 411.03 dnd no ς Ν ς Ὁ ΠῚ ΤΙΣ "109 “I "8 “AIX ἼΟΟ Ἵ mpsrinovhzovrd YOK 019 *500933 IQ (0 ‘narlaos musa dnd S310} 1 *@*L tA 100 ‘IT "acI@ AOL wrluysgy OL Satna 8 "amide AL horloisdnLnn hot Sods Ὃ ‘ ‘ \ 9. ἼΔ ΟἹ ‘at soyd gy *acodusn #3 Amr aoa AL AAooUy vLAwdi343 ho "Ὁ ‘ ~ ς ͵ δι "7G AY Oy *acorla Smgos Snot 040 ~ ΕἸ ͵’ > ‘ ? AmanLne hoe 13> jdnao y2Uhuds3 Sus 5030 3g 0 sacri Amo.Lhp sb τα ϑγὴ * "0G TAX 68 "AX “MOY Suauds3 Sua 5030 390 6m1010X ὧν AcAIY.A0g διοσηοι, 43 dod o 4 ς Ν ΕἸ "ΟΡ “νὰ weprlasaqt 43 nanX yon ‘unud13 12% 4 [ Ἀ ‘ UuAn.oOIPKIg BNP ‘S100% Inn S1.0cdg ΄ Ν ~ 030 πον 513Χ1.0 05] μ 12.03 ded ao 209A 2 “LOUUKEL LT ATK WO sacra S320 110 SUL piLnrludaton RL rpoj.dnLnn Ὁ “OL Mr sseuL Ἵ “soLnniyn A010} NOL VIL °C LmoUroaIda AK < N03® πο» ADILUNKHS ALL A3nypr 10d ‘coro OL ILA *C 17% °510.1L0%3 q ie 4 ano aL3Xz.c0dn °QG ‘XX SPY Aria 43 Λολλοαῦ γον παν ῬΎαγ 30, OL 1.04108 "8 ᾿ ot 53 ‘cagndre dda γυλταυ 43 τι, snvla noi.dnLnn Ὁ ~ > 4 Fanoouy, awry aoiday aoe Ὁ aos SURUQ RIL iar 43 °G ¢ 5 yhndar! hod “h AcLM30daL he magia Aon "8, Acodusn ua nodndnnp o *%, «ayuda Sut 503@ 59. 9°), "1G OG Mx cert 539 THE EPISTLE TO THE HEBREWS. SHOT. ΧΊΓΕ] you Snooul, aoLo10X Sorvl.nag “ΘΟΥΠΌΤΙ Ἵ “weld d "pan 43 AOU? qorsroX an "21 ΩΣ ou SM3BDSUNH SUL HT y.ouLsL103L 50137 Sarday 43 sorrlozg 9 wha *gnrla nao (οὐαί Ne aoynundns "11 “2 1 Arsoydy, “λιν "ACAD λυ» Sonmim NOL Snahak Spe Svopw 513 ΠΥ ἢ OLOIOX 43 οι Ὰ3 UL 13 ͵ cw ς 7309 4 wLAM "OT "Tem soydgy *203@ NOL Aorsscon3 AOLUZQOMD 170% ΄ oN ¢ . AOR dvd oLnot "8 roger Orla yu noLoWxX 00.0 τι SONOL00L2 Sovarly SAD) *1MLN0Z3AD KIO "OT SPIN DUORLIQ Suononimida Sut 310 Sodimn dud 1.1.03 “AX ngig [nH aynlagodunn) Kop 43 (ὁ ΄ c ΛοιοΞΥῬΆΡ θη *h] ἐσ δ λό νγοοΥ Moe "ET aogadur Θ᾽ Ὁ AL ὌΠ “IT ἰδ OL 4MoL.03d003 "6 ‘54un3g.o7 Sounrlmo 0.1 mionodnss 3gu .ndnXoy 4 ἂν 3 ͵ « SymY0L.0113 Λ3Υὴ 17 1.10 ἈΝ ς "ἢ 3 a *AMLADI LIN) L5UMIE AUALIIa*PT ‘IX "4911 + "IH *AMYOLOILI 10 'C] MAINO 438 "HT AON wt 4307.03 1010 *ET mpnddaodss 110 *50L0010.L 0 Spex CT mp.032idoy oLnot SQL ‘soyday *Sonan/utagnoga “ΟΝ Oem “ET “aris τς Sep ‘Suyorosea 19 5.2 {07} * GT “ποίου wig 3L4ur! "67 yx voradag “oud tes δ γα vonugaayno SmaX ny ur! o 513 “Ὁ "Ἔ “ssouLL, “TT "yn *dpd 39.03X 347 ‘ AON OLO1NL3 AOL RI ὍΠ Sara 13390b%3 We ὁ 0708 Wa eA "LL 6 °X 109) “TT "yim *39.03X2h0 "0 ded Soagy Ὃδ ΟἿ ἽΧ “10D “TT “Λαγή 27:8 “ΛΟΛΛΟΣΥ Ὁ ΛΟ): ΦῬΛΩΣ near ΤΩ ἢ “ayrl hoor *Aconco ye ACoL S7h0 17 (dams You ὦθΘ ἐς OL “OT Sqourdy3m3oe Ὁ Ὁ “OT *ayday mL yt 030703 "6 Ὃ 1 ἸῺ ὋΣ 81 “λυ '΄ἀάητῃ 1 “1.413 LA "Λ013γ13.. 170% 4101030703 "6 [ 4A0L.030p03 12K 8 Λ3γ)] 97. Υ͵3.103 ὁ ᾽Ὁ ἼΠ 5591}. Ἵ ravndds monrinindd AYIA 4 510K INU Ῥ 31397 ἽἼΤ Se 9) ὙΠῸ GAN Gh “ET SULMIEY IPH 3¢ 13 snon! ag.03Xahv "01 you BYP * ** ohoduin) aon! 39.03X 3317 "21 λογβῴῳ ὍΔ IX “10D “TT “aura “Shc 1% Sqn 513 7308 αι © “OT fesariconcnrg Suaudsa Sut 17 mL ἀπὸ τὸν ‘’ a “ "03@ ὧν 4901030703 "6 BL3KD AIA "ania Ῥγ13.:.03403 ‘CT amgXndg) 219 FT dud, yo Smaouynndny Sut pT achoy not "61 3923X3hy "1 ‘odvagy “Surin ἐς aynundns ἽΤ Ὁ" BBW GOH “aur “ΚΑ Σ “ΛΩΛΟΟΥ Ὁ Ato.L ΦῬΛΟΩΥΩ Lee 0} » πον οὐχ AOOUT, 21g Sa0L 513 7308 fa0Lan AOILUAZ gfor02dpna ot ‘G APOSTOLICAL AUTHORITY OF [ SECT. XII. 540 “ayrle *scorla Amp sb niar) 5idpX ug "131.0146 13 Surly svaanoyid 960.» monLoOV "Ὁ *O3LAD IL aorl3 an 10 3.0 ἡῬαλο Δ ΟὉ oT} “SL ΨῚ ἽΠ snity, "aor! 1ose.00ds 0% 39030°h 113 ἈΠΟ 140 7910 md3 *S01n0 Sosucdean o OL PANS 17H.0N\3\OLL 7 "Ὁ, "GG "XX "ZG “IAXX 510 *Sobyagn ὁ Soagonsy, "1 aunty ‘ ς *aconla 937) S1dwX αι “8 *nco7l.o39 Am aor! 3.:.3,3λογ Αγ "ΠΟΥΔΉΤΙ q13X ἐν) ὦ, Sorlonion ο Ὁ “BL AT “JOD *SmaX nL *** 30) Sod *A13Q\3 AoomgnOIL.O "0 θ. Δ Τα ΠΣ 00 “ΑΥἦα γὉ7 Υ͵ 310 ϑωϑχον ΛΟ3ΘΟΥ 1, "9 2g Οὐ γγ3 ‘er ἀπ 6 "Spbvage 0 Soagorhy "1 *S10duys ΓΝ AuL why “ὠἸόπ 43 5 539n\3dnu Ae ADIMONDIC Aut 1 K suave) muuXdy 3431013 12% \ "888 *Saopysgn* *Sa0n 39lROPLOD'C “LIST “Al ἼΟΟ *AQOOUT, not.o1d x Stoymenoy. 5104 Sonarlodasrdarlnre Soar o warinsin m1 013X 3340.0 ‘5039 που, 0 yu SwyIZ 3» 9 SOT NOOK LRH 39 50 Tl “Ὁ "ΠΙΛΧ SIO “aya za “acne ΛΟ ΛΊ sb pisv Sonmrlasaqy που aot PINCOAION & yo “6030 απο. upd ΡῈ “πο. οὐδχ 09.9 τι, aosday aot δ: Χ yu 6 "534A 10147 10 7 f: Dey 5nra IPLNO Qn IL.0% of sSQONUNY 39lROP LOD Ὃ “EL GL ἽΠΧ “10D “TT *170.03433 “ΛΟ: ΔΉ Sods ͵ « ‘ ς ‘ 10MpNg MLLIX PL Sem why "0 “1039 τ ΟΥ̓, YH ADV IZ how δου AUNOLAZ S8aLhOSDY sees “hovanyy hot S3LAM LOIN 30 10 ΟἹ WAX 5107 "9110 a ς Sodvoiny SUL ἈΞ 10 18 39 PLoWnr! “ΟἸΔΏ 10 Satan ea é Syria IDLO DP ALO Ὁ "ἢ, syopyagp 10713 Ano 10 Sava InLAO QV.” "ἢ, ss shoidn wLAvss Ὃ B9DPOV LOD °C "SS Το ‘at ddyty gq “smu Sodus aoapoms 1 So.LA0pV3 “6 ag tad “acorn 534.0340 542 1630 Snvla rnoaynundny OL 513 Ἀ ς 6, αὐτο 0. νὰ ‘scorn Aobysgn how ΛΟ360Ύ)7.1, "1 “Δι Ὁ LOO “scorn Amps pir! δ) Χ κα “SPINRLT, SUL OLR 10 *O σ᾽ Snrla IDLAODD 07 "ὦ, ας ots ὁποίῳ SOL SmLAP IL 10. *O ‘sora *Snohanlaody ὅποι, ΛΔ 3ρ.0 9.0 LoD Ὁ “δ υήα rarlorro ἭῬ (ies) 7 (υμχ 3 sorX ps a3) +e a0 937! ef Aonanlay3 ον re Aoagorls, Λοφ 3 Aon *T SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 64] SECTION XIII. RE-EXAMINATION OF THE EXTERNAL EVIDENCES: TESTI=- MONIES OF THE APOSTOLIC FATHERS : TESTIMONIES OF PANTZNUS, CLEMENS ALEXANDRINUS, AND ORIGEN. Ir remains only, in conclusion, to re-examine the external evidences: a branch of the argument, in this Inquiry, strictly collateral and subordinate ; but to which we must turn with great advantage, from the previous examination, on so extended a scale, of the internal ; and upon which, the reader, who shall have accompanied me over the latter field, may be disposed and prepared to look with new eyes. Upon the subject of the external evidences, I would begin by observing, that, after several close and patient perusals of the genuine remains of SS. Barnabas, Clement of Rome, Ignatius, and Polycarp, I have risen from them under the in- creased and confirmed impression, that, by no one critic of modern times, the acute and indefatigable Lardner not excepted, has the testimony borne, by these Fathers of the first century, to the Epistle to the Hebrews, been either duly appreciated, as to its nature, or justly estimated, as to its extent. In his collations of the books of the New Testa- ment, generally, with the epistles of the Apostolic Fathers, the learned author of the Credibility of the δ42 APOSTOLICAL AUTHORITY OF [5ΕΟΤ. XIII. Gospel History very rarely fails to perceive, and do justice to, every clear example of coincidence, whether in thought, or in expression. The differ- ent shades of possible, probable, and undoubted reference, are commonly marked with a clear and critical discrimination. In the case of the Epistle to the Hebrews, on the other hand, and in this case alone, Dr. Lardner uses, invariably, the lan- guage of doubt. ‘A probable reference,’ is the strongest opinion he hazards on a passage, of which Dr. Jortin, a critic of a firmer judgment, pro- nounces, ‘ this was manifestly taken from the Epis- tle to the Hebrews.’ Again, upon passages in Cle- mens Romanus, on which Paley himself remarks, that, from the singularity of the sentiments, from the peculiarity of the words which compose them, and from their order, it is manifest that he must have taken them from this epistle, ... and respect- ing which Dr. Lardner feels himself obliged to sub- scribe the judgment of Eusebius, that ‘ Clement has inserted, in his epistle, many of the sentiments of the Epistle to the Hebrews, and made use of some of the very words of it,’ ... upon coincidences thus confessedly close and conclusive, he yet can bring himself to write in such terms as the following, ... ‘Some may be apt to think it not impossible, fora man, who had been conversant with the apostles ; who was fully mstructed in their doctrine, and manner of reasoning, and, also, well acquainted with the Old Testament; to write with this great resemblance to the Epistle to the Hebrews, both in thought and expression, without borrowing from it, SECT. ΧΙΠ.7 THE EPISTLE TO THE HEBREWS. 548 or imitating it.’t What, I would ask, must become of the whole of Dr. Lardner’s valuable collations, if all were to be submitted to the ordeal of this cru- cible? or what possibility does such a canon of criticism leave with us of tracing coincidences, between the New Testament, and the writings of the first Fathers, excepting the few examples, and they are few indeed, that are pointed out by direct, and explicit quotation? “ Dodwell, (proceeds our author, with singular simplicity,) Dodwell was not positive, that the parallel places, in Clement, were taken from the Epistle to the Hebrews’ ! This warp in the judgment of so acute and prac- tised a collator, cannot, it is plain, have been with- out a cause. The dubious tone in which Dr. Lardner, and other highly qualified and competent judges have expressed themselves, wherever the Epistle to the Hebrews is in question, is, uncon- sciously to themselves, connected, I cannot doubt, with the circumstance of the author, and authority of this Epistle, having been matter of debate, for more than sixteen centuries. A sceptical prejudice, created, not unnaturally perhaps, by so protracted a state of indecision, still interposes itself, between the true strength of the evidences, and the unbiassed judgment of the critic: the veil, as it were, of an undetermined, and interminable controversy, hangs before his eyes. For the truth of this represent- ation, the reader will find sufficient vouchers in this single section. It is enough for my present pur- + Cred. of Gosp. Hist. Works, Vol. II, p.42, 43. edit. 8vo. London, 1788. δ41 APOSTOLICAL AUTHORITY ΟΕ [SECT. XIII. pose to observe, that, if we would examine the external evidences, in support of the canonical authority of the Epistle to the Hebrews, with com- mon fairness, we must examine them strictly on the same principles, with the same limitations, and the same liberty of judgment, which we carry with us in all similar inquiries, respecting any other por- tions of the New Testament: in other words, that the degree of correspondence, in sentiment or ex- pression, which has been admitted to constitute a probable reference, between a passage, or passages, of an apostolic Father, and a passage, or passages, of any other book of the New Testament, shall be allowed to constitute a probable reference, between a passage, or passages, of an apostolic Father, and a passage, or passages, of the Epistle to the Hebrews; and that the same degree of correspondence, in sentiment or expression, which has been held to constitute an undoubted reference, between a passage, or passages, of an apostolic Father, and a passage, or passages, of any other portion of the New Testament, shall be held to constitute an undoubted reference, betweena passage, or passages, of an apostolic Father, and a passage, or passages, of the Epistle to the Hebrews. This canon is thus formally laid down, because, fair and simple as it obviously is, 10 is yet the ex- perimental conviction of the present writer, that, with regard to the Epistle to the Hebrews, it has never, heretofore, been acted on; and because it is no less his full persuasion, that if, in treating the exter- nal evidences bearing on the canonical authority of 8 SECT. XIII. | THE EPISTLE TO THE HEBREWS. 545 this epistle, we carry this canon uniformly and firmly into practice, these evidences will be found, both in quantity and quality, to appear to an advan- tage, which the otherwise not unfaithful exhibition of them, in the pages of ‘ The Credibility,’ would neither prepare, nor permit us even, to anticl- pate. A remark of Dr. Jortin, on the Epistle of 8S. Polycarp to the Philippians, contains an important critical suggestion, equally applicable to the writings of the other apostolic Fathers: with this remark I shall preface the apparent testimonies of these Fa- thers, to the canonical authority of the Epistle to the Hebrews. ‘The whole epistle of Polycarp (observes this acute critic) consists of phrases and sentiments taken from the New Testament.’t Now this plain and unquestionable fact supplies two forcible arguments : 1. in support of the reality of the apparent references, in the apostolic Fathers, to the Epistle to the Hebrews; and 2. in vindi- cation of the canonical authority of this epistle. For, in the first place, if (as is generally admitted) the epistles of the apostolic Fathers are, chiefly, a catena, or tessera rather, of sentiments and phrases taken from the New Testament, the inference is alike unavoidable and irresistible, that those por- tions of their writings, which are found to corre- spond, in like manner, with the Epistle to the Hebrews, have been taken, in like manner, from the epistle with which they coincide: and, secondly, + Remarks on Ecclesiastical History, Vol. I. p. 63. NWN 546 APOSTOLICAL AUTHORITY OF [ SECT. XI the whole body, beside, of the quotations and allusions, contained in the writings of those Fathers, confessedly belonging, or bearing reference, to the canonical Scriptures of the Old and New ‘Testa- ments, it is only reasonable to conclude, that, in quoting and alluding to the Epistle to the Hebrews, they quote and allude to it, as also canonical Scripture. In now proceeding to re-examine the coinci- dences between Hebrews and the apostolic Fathers, it is my hope, that even the partial collation of passages of which the limits of a single chapter may allow, will enable the reader to arrive, for himself, at the following conclusion, ... that either those Fathers do tacitly follow and refer to the epistle in question, or, that their writings contain no one tacit reference, to any other book of the New Testament. Having been already led to mention S. Polycarp’s Epistle to the Philippians, I am induced, for a par- ticular reason, to select this short letter, as the first to pass under review. My motive for departing, in so doing, from the order of time, is, that I ob- serve, in this epistle, a passage, wholly unnoticed by Jortin and Lardner, and without any note of reference in the margin of Cotelerius, which yet contains, in my apprehension, in the fullest sense of the phrase, ‘an undoubted reference’ to the Epistle to the Hebrews. That the reader may feel assured I put no strain on the expression, ἰ shall first submit a received example of ‘ undoubted SECT. XIII. | THE EPISTLE TO THE HEBREWS. 547 reference,’ taken from this very epistle of S. Poly- carp,... being the single instance contained in it of reference to the Acts of the Apostles. Acts 11. 24. S. Polye. Ep. ad Phil. I. ὃν ὁ Θεὸς ἀνέστησε, ὃν ἤγειρεν ὁ Θεὸς, λύσας τὰς ὠδῖνας του ϑανάτου. λύσας τὰς ὠδῖνας τοῦ cou. This solitary coincidence Dr. Lardner pro- nounces, in my opinion most justly, “ ἃ reference which may be reckoned undoubted.’+ ‘ The fol- lowing (observes Archdeacon Paley, remarking on the same passage) is a decisive, though what we call a tacit, reference, to δ. Peter’s speech in the Acts of the Apostles: ‘‘ Whom God hath raised, having loosed the pains of death” [hell].’ With this example of undoubted reference in his view, the reader will consider the following coincidence. Heb. xii. 28. S. Polye. Ep. ad Phil. VI. λατρεύωμεν! εὐαρέστως τῷ δουλεύσωμεν αὐτῷ [ τῷ Κυρίῳ Θεῴ, καὶ Θεῷ, ] μετὰ αἰδοῦς καὶ εὐλαβείας. μετὰ φόθου καὶ πάσης εὐλαβείας. + He might have observed a reference, little less strong, ¢o Hebrews, in the clause immediately preceding: Heb. xii. 2. S. Polye. Ep. ad Phil. I. 0G «+= ὑπέμεινε στουρὸν, ὃς ὑπέμεινεν, ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, α͵ἱσχύνης καταφρονήσας. ἕως σανάτου καταντῆσαι. There is no second example, in the New Testament, of this turn of expression, in connection with Our Lord. The pro- bability of reference, in the place of 5, Polycarp, to Heb. xii. 2, becomes greatly heightened, when taken in connection with the more decisive example of reference, produced in my text, to the close of the same chapter. $3 πάση πνοὴ λατρεύει.--οδ, Polyc. Cap. 17. NN 2 δ48 APOSTOLICAL AUTHORITY ΟΕ [5Ε01. XIII. With similar verbal variations, after the manner of the apostolic Fathers, from the sacred text, this coincidence is, in every respect, equally clear and close with the preceding example. It is remarkable, also, in this further respect, that, with the exception of the place in Hebrews, the sentiment is ex- pressed in the same form, in one instance more only, throughout both Testaments. ‘This instance is, Psalm 11. 11, δουλεύσατε τῷ Κυρίῳ ἐν φόθῳ. Grotius is the only commentator with whom I am acquainted, who refers Heb. xii. 28, to this passage of the second Psalm, its undoubted source: that it is so, we have sufficient evidence in the passages themselves ; were not the designed reference rendered unquestionable by the additional fact, that, Heb. i. 5, we meet a formal quotation of the seventh verse of the same Psalm. Now the presumption that, in the passage of S. Polycarp under consideration, we possess an undoubted reference to Heb. xii. 28, or rather a tacit quotation of that text, derives fresh corrobor- ation from the further circumstance, that we find him, in an earlier part of his letter (cap. II.), tacitly citing the ¢psissima verba, in the Ιχχ. ver- sion, of the corresponding passage of the second Psalm. Nor is this all: for, on comparing together the whole of the passages, it would appear, that, while quoting the very words of the Epistle to the Hebrews, this apostolic Father had _ his eye, at the same time, on the Ixx. version of the Psalm. SECT. XIII.] THE EPISTLE TO THE HEBREWS. 549 Psalm ii. 11. S. Polye. II. δουλεύσατε τῷ Κυρίῳ ἐν δουλεύσατε τῷ Κυρίῳ ἐν φύόδῳ φόξω" καὶ ἀληθείᾳ. Heb. xii. 28. S. Polye. VI. λατρεύωμεν εὐαρέστως τῷ Θεῷ, δουλεύσωμεν αὐτῷ, μετὰ αἰδοῦς καὶ εὐλαθείας- μετὰ φόθου καὶ πάσης εὐλαβείας. The whole of the first passage from S. Polycarp, andthe words in the second passage which vary from Heb. xii. 28, are taken, itappears, with studious ex- actness, from thelxx. version of the original Psalm. The reader is now furnished with materials to judge for himself, whether, upon Dr. Lardner’s ground, the internal marks, in the preceding pas- sages, be not sufficient to authorize the inference of ‘an undoubted reference,’ by Polycarp, to the Epistle to the Hebrews. ‘There remains, however, as yet untouched, in this immediate context, an additional proof; which reaches beyond the esta- blishment of a single reference, to the author and apostolical authority of the controverted epistle:... δουλεύσωμεν αὐτῷ (are the words of Polycarp to the Philippians, whose church was founded by Saint Paul) μετὰ φόθου καὶ πάσης εὐλαθείας" καθὼς αὐτὸς ἐνετεί- Auto, καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι, καὶ οἱ προφῆται οἱ προκηρύξαντες τὴν ἐλεύσιν τοῦ Κυρίου ἡμῶν. Let us, here, carefully resume the chain of evidence, in order that we may do justice to the entire context, as it stands. In the first clause, we have the clearest marks of correspondence, both in sentiment and expression, with the only two passages in the Bible, which contain this particular injunction of S. Polycarp, in this particular form. In the ensuing clauses, we are directed, in the most explicit terms, [9] NN oO 550 APOSTOLICAL AUTHORITY OF [SECT. XIII- for the twofold issuing of this injunction, to the Old, and to the New Testament:...xalds αὐτὸς ἐνετείλατο, καὶ (1) οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι, καὶ (2) οἱ προφῆται οἱ προκηρύξαντες τὴν ἐλεύσιν τοὺ Κυρίου ἡμῶν: “Α5 he hath commanded us, and (1) the Apostles who evangelized us, and (2) the Prophets who pro- claimed, beforehand, the coming of our Lord.’ Is there not, in these words, the plainest recog- nition of a specific commandment from Almighty God, delivered by apostolical authority, under the New Covenant, and by prophetical authority, under the Old? In the Old Testament, we find this very precept, precisely in the place where we are sent to look for it, and there alone, in a Psalm prophetical of the coming of Christ: it follows, that the parallel place of its single occurrence, in the New Testament, authenticates the epistle in which it stands as the work of an Apostle: for, the plural number being confessedly put for the singular, in δ. Polycarp’s reference to the Pro- phets, it is, consequently, put also for the singular (a mode of expression familiar to ecclesiastical an- tiquity) in his parallel reference to the Apostles. This one inference, if correctly made, places beyond question the apostolical authority of the Epistle to the Hebrews; and, by necessary conse- quence, wholly sets aside the claims to its author- ship, alleged in favour of Saint Luke, S. Clemens Romanus, and all others, who were not included in the College of the Apostles. But, his reference, in the opening clause of the sentence, to the Epistle to the Hebrews, once admitted, the pointed expression of S. Polycarp, οἱ εὐαγγελισάμενοι ἣ μ ἃ SECT. XIII. | THE EPISTLE TO THE HEBREWS. 551 ἀπόστολοι, ‘the Apostles who evangelized ws,’ serves to direct our attention towards a still nearer ap- proximation to the true author. By this expres- sion, he manifestly intends to designate the apos- tolical evangelists, or evangelist, not of himself personally, but of his Philippian readers: an inference which altogether sets aside the claim of Saint Barnabas, who had finally separated from his greater fellow-labourer, immediately before the journey into Macedonia; and which, at length, conducts us to Saint Paul, the sole apostolical founder of the Church of Philippi. ‘The following passage will, certainly, not weaken this conclusion : at the very lowest, it proves, that, in his epistle to the Philippians, 8. Polycarp had the apostolical evangelist of their city peculiarly in his eye: ταῦτα, ἀδελῷοι, οὐκ ἐμαυτῷ ἐπιτρέψας; γοάφω ὑμῖν περὶ τῆς δικαιοσύνης" ἀλλ᾽ ἐπεὶ ὑμεῖς προεπεκαλέσασθέ με" οὔτε γὰρ ἐγὼ, οὔτε ἄλλος ὅμοιος ἐμοὶ δύναται κατακολουθῆσαι τῇ σοφίᾳ τοῦ μακαρίου καὶ ἐνδόξου Παύλου" ὃς γενόμενος ἐν ὑμῖν κατὰ πρόσωπον τῶν τοτὲ ἀνθρώπων, ἐδίδαξεν ἀκριδῶς καὶ βεβαίως τὸν περὶ ἀληθείας λόγον᾽ ὃς καὶ, ἀπὼν, ὑμῖν ἔγραψεν ἐπιστολὰς, εἰς ἃς ἐὰν ἐγκύπτητε, δυνηθήσεσθε οἰκοδομεῖσθαι εἰς τὴν δοθεῖσαν ὑμῖν πίστιν, ἥτις ἐστὶ μήτηρ πάντων ἡμῶν, ἐπακολουθούσης τῆς ἐλπίδος, προαγούσης τῆς ἀγάπης, τῆς εἰς Θεὸν καὶ Χριστὸν, καὶ εἰς τὸν πλησίον. ἐὰν γάρ τις τούτων ἐντὸς ἦ, πεπλήρωκεν ἐντολὴν δικαιοσύνης. ὁ γὰρ ἔχων ἀγάπην, μακράν ἐστι πάσης ἁμαρτίας. It is impossible to study this passage, without perceiving, how carefully the * The plural number, here, explains the plural number, in a previous example: as ἐπιστολὰς stands, primarily, for the one epistle ; so ἀπόστολοι, stands, pre-eminently, for the one apostle. NN 4 552 APOSTOLICAL AUTHORITY OF [ SECT. XIII. writer makes good his profession of ‘not taking upon himself ;’ by treading, at every step, in the footsteps of Saint Paul. “ Faith, Hope, and Cha- rity,” the main theme of this Apostle, are here introduced, successively and collectively, in his manner and order; and preceded and followed by phrases, borrowed from several of his epistles; to all of which, the writer appeals, as though intended for, and addressed to, the Philippians themselves. It appears then, to resume the argument, that we are in possession of a letter, written by a dis- ciple and companion of the Apostles, full of marks of compilation from the Scriptures of the New Testament, and avowedly modelled, in particular, upon the teaching of Saint Paul, ... in which there occurs a formal reference to a passage, found in the Epistle to the Hebrews, and there only, as a pre- cept of apostolical authority, if not as the production of the apostolical evangelist of the Philippian church. Now the existence of a single reference of this nature ought, in argumentative fairness, to be taken into account, and allowed due weight, in determining our estimate, when considering the apparent references, generally, between the writings of the apostolic Fathers, and the Epistle to the Hebrews: in other words, if this epistle be un- doubtedly referred to, as Scripture, and as an epistle of Saint Paul, by any one of these contem- porary witnesses, we are entitled to assume (the scantiness of their formal references to Scripture considered) that it is as Scripture, and as an epistle of Saint Paul, it is tacitly referred to, by SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 553 them all. But it is with respect to the sum of the apparent references, between S. Polycarp himself and the Epistle to the Hebrews, whence the pas- sage in question is taken, that the natural influence, upon the judgment, of one such undoubted refer- ence must be felt, by every reflecting reader. The next passage deserving of notice, in this letter of S. Polycarp, is considered, by Lardner, as probably referring to, and by Dr. Jortin, as certainly taken from, Heb. iv. 12, 18. From the subsequent context, some accession may accrue, to the probability, or the certainty, of the reference in question. Heb. iv. 12. ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ S. Polye. ad Phil. IV. if: ~ ὅτι εἰσι ϑυσιαστήρια Θεοῦ, Zep \ , c Ν ~ 72 \ & καὶ τομώτερος ὑπὲρ πᾶσαν μά- καὶ ὅτι / χαιραν δίστομον, we / y “ ͵7 ~ w~ καὶ διϊκνούμενος ἄχρι μερισμοῦ πάντα ἡμῶν σκοπεῖταιν ~ / Ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, / ς καὶ κριτικὸς καὶ λέληθεν αὐτὸν οὐδὲν, » Δ ᾿ν .5 ~ τάς ἔτ - x > -“ ἐνθυμήσεων καὶ ἐννοιῶν οὔτε λογισμῶν, οὔτε ἐννοιῶν, καρδίας. οὔτε τι τῶν κρυπτῶν τῆς καρδίας. Heb. iv. 13. 5, / > ‘ καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ" 4 Ν ἂν Ἁ πάντα δὲ γυμνὰ καὶ τετραχὴη- Ie λισμενα Ξ aE τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὃν ἡμὶν ὁ λόγος. S. Polye. ad Phil. cap. VI. ἀπέναντι γὰρ τῶν τοῦ Κυρίου καὶ Θεοῦ ἐσμεν ὀφθαλμῶν, ΜΆ ~ ~ καὶ πάντας δεῖ παραστῆναι ~ , -“ i “ τῷ βήματι τοῦ Χριστοῦ, \ “ ΄ 4 € ~ / καὶ exaoTov ὕπερ ἑαυτοῦ λῦγον δοῦναι. 554 APOSTOLICAL AUTHORITY OF [SECT. XIII. Onthe former of the above passages from 3. Poly- carp, Dr. Lardner well observes, that the common allusion to the sacrifices, to the altar and the victim, in both places, strengthens the probability, arising from the resemblance of expression, of a designed reference to Heb. iv. 12, 18. This probability de- rives further confirmation, from the passage now added, forthefirst time, from another part of the same letter: a passage, which is obviously a resumption of the apparent allusion, in the previous context, to this place of Hebrews. ‘The remarkable coinci- dence, here, in a phrase, which occurs nowhere else in the New Testament, πάντα δὲ γυμνὰ. «. τοῖς ὀφθαλμοῖς αὐτοῦ, --- ἀπέναντι γὰρ τῶν τοῦ Κυρίου καὶ Θεοῦ ἐσμεν ὀφθαλμῶν, with the further agreements, πρὸς ὃν ἡμῖν ὁ λόγος ---καστον ὑπὲρ ἑαυτοῦ λόγον δοῦναι, COMeS In, with equal force and felicity, to complete the proof of a tacit quotation, ‘The expression, καὶ ἕκαστον ὑπὲρ ἑαυτοῦ λόγον δοῦναι; is taken, indeed, more immediately, from Rom. xiv, 12. But, if the reader will com- pare Rom. xiv. 12, and I. Cor. ἵν. ὅ, with Heb. iv. 12, 18, he will perceive, I think, that the references of 5. Polycarp, to this passage of Hebrews, would have been, probably, much more literal than they are, hag he not had his eye, at the same time, on different passages of the New Testament. It will be remembered of the apostolic Fathers, generally, as Dr. Lardner has justly remarked, that they quote from memoryt ; and from a memory richly stored, it should be added, with the parallel places of the New Testament. + Cred. Gosp. Hist. Works, Vol. I. p. 209. SECT. XIII. | THE EPISTLE TO THE HEBREWS. 90995 Heb. vi. 1, S. Polye. ad Phil. VIL διὸ ἀφέντες τὸν διὸ ἀπολιπόντες τὴν / - ~ ματαιότητα τῶν πολλῶν, καὶ τὰς ψευδοδιδασκαλίας. ~ > ~ ~ y ~ 7 Die \ ᾽ > ~ Εν το τα iN τῆς ἀρχῆς TOU Χριστοῦ λόγον, ἔπι τὸν ἐξ ἄρχης ἡμῖν παραῦο- ΜῈ - τς \ 4 / / ἔπι THY TEAEIOTHTA θέντα λόγον φερώμεθαι. ἐπιστρέψωμεν. Heb. v. 12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι, διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς, , κ ~ ~ , - - , ~ ~ \ / τινα τὰ στοιχειά τῆς ἄρχης τῶν λογίων του Θεοῦ. [τὰ λογία τοῦ Κυρίυ. Polycarp. in contextu. | Can we, on Dr. Lardner’s own rules and ex- amples, hesitate to call the above passage ‘an undoubted reference,’ to the passages here brought into juxta-position with it, from the Epistle to the Hebrews? The very remarkable phrases τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, and τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ, thus, word for word, adopted by 5. Polycarp, occur in no cther instance, throughout the New Testa- ment. The identity of the opening turn of ex- pression, introductory alike, in both contexts, of the former of those phrases, must strike every eye. It is deserving of notice, that the apostolic Father, in adopting the reasoning of the two passages of Hebrews, applies it skilfully to his own particular purpose: the precept inculcated Heb. vi. 1, is to leave first principles, and to go on unto perfection ; that which 8S. Polycarp inculcates, is to forsake false doctrines, and to return to first principles. The difference of object heightens only the corre- spondence of expression. ‘This twofold coincidence 556 APOSTOLICAL AUTHORITY OF [SECT XIII. Lardner has left altogether unnoticed: nor do I find it observed elsewhere. Heb. ii. 2. 3. S. Polye. ad Phil. 11]. εἰ γὰρ ὁ δ ἀγγέλων λαληθεὶς τῇ σοφίᾳ τοῦ μακαρίου καὶ λόγος ἐνδόξου Παύλου. ἐγένετο βέθα το ς" ..«.- ὃς «+e. ἔδίδαξεν ἀκριδῶς καὶ βεθδαίως πῶς ἡμεῖς ἐκφευξόμεθα, τηλικαύτης ἀμελήσαντες σωτη- ρίας . ἥτις ἀρχὴν λαθδοῦσα λαλεῖσθαι διὰ τοῦ Κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐδεδ army. τὸν περὶ ἀληθείας 2.070 ve» The strength of the resemblance, between these passages, lies in the words βέδαιος, βεθαίως, ἐδεδαιώθη: these terms, in every form, being, with a single exception, peculiar, in the New Testament, to Saint Paul and the Epistle to the Hebrews. Their occurrence, in Hebrews, with reference to the teaching of the word, and, in Polycarp, with refer- ence to the teaching of the word by Saint Paul, seems to direct us, at once, to Heb. 11. 2, 3, and to its apostolic author. Heb. v. 13. S. Polye. ad. Phil. IX. ἄπειρος λόγου δικαιοσύνης" πειθαρχεῖν τῷ λόγῳ τῆς δικαιο- σύνης. τσ; rea VED βασιλεὺς δικαιοσύνης" τῷ ἀῤῥαθῶνι τῆς δικαιοσύνης ἡμῶν, ὅς ἐστι Χριστὸς “Ino ὕς- Ephes. i. 14. μ 3 7.58 ~ , € -“ ὅς ἐστιν ἀῤῥαδὼν τῆς κληρονομίαις ἡμῶν. SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 557 λόγος δικαιοσύνης, 15. a phrase, which occurs in the New Testament, in this instance only. In charac- terizing our Lord’s office and ministry, S. Polycarp appears to have had in view both Hebrews and Kphesians. In the relation of his martyrdom, he is made to style Christ τὸν βασιλέα μου, yet, in the latter of the above passages, he substitutes, for the βασιλεὺς δικαιοσύνης οἵ Hebrews, τῷ ἀῤῥαθῶνι τῆς δικαιοσύνης, the term ἀῤῥαδῶν being obviously taken from Ephesians, 1. 14. ‘These are sight, but strongly marked, verbal coincidences. Heb. vi. 20. 5. Polyc. ad Phil. XII. ᾿Ιησοῦς, κατὰ τὴν τάξιν Μελχι- Ipse sempiternus Ponti- σεδὲκ, Sex; Dei Filius, ἀρχιερεὺς γενόμενος εἰς τὸν Christus Jesus, αἰ ὧν ae sah Ὁ: οὗ οἷκός ἐσμεν ἡμεῖς. edificet vos. Christ is styled Priest, and High Priest, nowhere, in the New Testament, but in the Epistle to the Hebrews. S. Polycarp, therefore, so designates him, plainly on the authority of this epistle. Heb. xiii. 22. S. Polye. ad Phil. IX. παρακαλῶ δὲ ὑμᾶς, ἀδελφοὶ, παρακαλῶ οὖν πάντας ὑμᾶς a+ ἢ - ’ ~ ~ ~ , ~ ἀνέχεσθε του λόγου τῆς παρα- πειθαρχ εἴν τῳ λόγῳ τῆς δικαιο- κλήσεως" σύνης, Ἐπ ΟΡ. \ 4 A > ~ ~ πολλὴν ἀθλησιν καὶ ἀσκεῖν πᾶσαν ὑπεμείνατε παθημάτων" ὑπομονὴν, ~ Ν > > ~ Bo \ Δ ” 2 3, heey τοῦτο μὲν, ὀγειδισμοῖς τε καὶ ἣν ἴδετε κατ᾽ ὀφθαλμοὺς ϑλίψεσι 558 APOSTOLICAL AUTHORITY OF [sEcT. ΧΙ Heb. x. 33. S. Polye. ad Phil. TX. SeorpiQdwevort* οὐ μόνον ἐν τοῖς μακαρίοις ᾿Ιγνατίῳ, ~ x Ν “ ὙΦΈΡ Ν᾿ , Ane 7 τοῦτο δὲ, κοινωνοὶ THY οὕτως καὶ Ζωσίμῳ, καὶ “Ῥούφῳ, / » - ἀναστρεφομένων γενηθέντες. ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν, - ~ A > ~ 4 καὶ γὰρ τοῖς δεσμοῖς μου καὶ ἐν αὐτῷ Παύλῳ, Ν ᾿ὰ μὰ > / - καϊτοις λοιποις ἀποστόλοις τὰ / “ κ᾿ » συνεπαθήσατε.-.- πεπεισμένους, ὅτι οὗτοι πάντες , yo ? « ~ , > Ν I> γινώσκοντες ἔχειν ἔν ἑαυτοῖς οὐκ εἰς κενὸν ξδραμον. ῃ Ψ ἀλλ᾽ ἐν πίστει καὶ δικαιοσύνῃ, ~ Ψ / κρείττονα ὕπαρξιν ἐν οὐρανοῖς καὶ ὅτι εἰς τὸν ὀφειλόμενον > ~ / dees αὐτοῖς τόπον εἰσὶ yee mapa τῷ Κυρίῳ καὶ μενουσᾶν- ρ w PhO s = / ᾧ καὶ συνέπαθβον. This coincidence I beg leave to submit, as another example of ‘ undoubted reference,’ by S. Polycarp, to the Epistle to the Hebrews. The reader will consider the following circumstances of agreement. 1. Both passages open with allusions, expressed nearly in the same words, to the athletic games. 2. In the following clauses, respectively, the Hebrews are addressed, as the companions in suffering of those Confessors, who had been ϑεατρι- ζόμενοι, exposed, figuratively or literally, ina Ro- man theatre, to the public gaze ... the Philippians are animated to emulate the agonistic endurance, which they had witnessed with their own eyes, in the persons of the blessed Ignatius, and his brother martyrs, men who were, in the literal sense of the expression, ϑεατριξόμενοι, and who, it will be remem- + I. Cor. iv 9. SECT. XIII. | THE EPISTLE TO THE HEBREWS. 9559 bered, had rested at Philippi, on their way to be exposed to wild beasts, in the amphitheatre at Rome. 3. In Hebrews (according to the received reading), we have a direct allusion to the exposure in a theatre, and to the chains of the writer: in S. Polycarp, an express reference to the agonistic sufferings and endurance of Saint Paul. 4. The Hebrews are commended, by their instructor, for having sympathized in his bonds, the Philippians are incited, by Polycarp, by the examples of the Apostles, and, specially, of Saint Paul ; and on this specific ground, of their having sympathized in the sufferings of Christ Jesus, ... τῷ Κυρίῳ, ᾧ καὶ συνέπαθον, ...a vein of instruction plainly copied, as from a common source, on the one hand, from the peculiar teaching of Saint Paul, μιμηταί μου γίνεσθε, καθὼς κἀγὼ Χριστοῦ, and, on the other hand, only more directly, from the above: passage of Hebrews, καὶ γὰρ τοῖς δεσμοῖς μου συνεπαθήσατε. ὅ. If; to these marks of coincidence, we add the concluding allu- sion, in each passage, to the final recompense, and the introductory exhortation of Polycarp, equally in the manner of Saint Paul and of Hebrews, I cannot see the ground on which to rest a doubt, whether he wrote with the parallel place of the Epistle to the Hebrews in his view. But, if ‘an un- doubted reference’ be established in this example, it is a reference of high critical importance, for we possess, in this case, the decisive testimony of the friend and disciple of Saint John, that the received reading of Heb. x. 34, τοῖς δεσμοῖς μου, is the true reading ; and that it is to be interpreted by the 500 [ SECT. XIII. APOSTOLICAL AUTHORITY OF corresponding clause of S. Polycarp, καὶ ἐν αὐτῷ Παύλῳ, . . . a result equivalent to the ascription, for the second time, by this Father of the first century, of the Epistle to the Hebrews to Saint Paul. But the comparison of this passage of Polycarp, with other parallel places of Hebrews, will bring to light fresh proof of its filiation. Heb. x. 35, 36. μὴ ἀποθάλητε οὖν τὴν παῤῥησίαν ὑμῶν, ἥτις ἔχει μισθαποδοσίαν μεγάλην. ἔχετε ὑπομονῆς yap χρείαν, / ~ ~ / ἵνα, τὸ ϑέλημα τοῦ Θεοῦ ποιή- σαντες; κομίσησθε τὴν ἐπαγγελίαν. Heb. xi 1.....39. (Catalogue of Jewish worthies, paralleled in Polycarp, by one of Christian confessors and martyrs. ) * , καὶ οὗτοι πάντες μαρτυρηθέντες S. Polye. ad Phil. IX. ~ ay 7 tite. παρακάλω OUY πᾶντας ὑμᾶς - ~ ,ὔ ~ d πειθαρχ ely τῷ λόγῳ τῆς δικαιο- σύνης» πᾶσαν καὶ ἀσκεῖν ὑπομονὴ Ve ¢ bad 8 ἣν ἴδετε κατ᾽ ὀφθαλμοὺς" [ Gal. iii. 1. οὐ μόνον ἐν τοῖς μακαρίοις > , \ Iyvatiog καὶ Ζωσίμῳ, καὶ uA Ῥούφῳ, ἀλλὰ καὶ ἐν ἄλλοις τοῖς ἐξ ὑμῶν, 4 καὶ ἐν avtw Ilavaw, ~ ~ / xa) τοῖς λοιποῖς ἀποστόλοις" [ Heb. Vi. 9.1 “ τῇ ΄ οτιοὕτοι πᾶντες , πεπεισμενοὺυς. οὐκ εἰς κενὸν ἔδραμον; ΓΙ: lip. ii. 16. Gal. ii. 2.} SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 560] ~ , , διὰ τῆς πίστεως. ἀλλ᾽ ἐν πίστει / . καὶ δικαιοσύνῃ, [ Heb. xi. 7. | ΄ καὶ ὅτι εἰς τὸν ὀφειλόμενον ᾽ - / “ἘΝ αὐτοῖς τόπον εἰσὶ \ ἊΝ ie t es \ παρὰ τῷ Kupin, ᾧ καὶ συν- ‘ 4 4 ἔπαθον. Heb. xii. 1. 2. ~ ~ ~ 3) - / τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον Huiv νέφος μαρτύρων, Saue beta ~ / ‘ Ch Orne ν - “ ? ~ Ov ὑπομονῆς τρέχωμεν TOY προκείμενον ILIV ἀγῶνα ἀφορῶν τες εἰς τὸν οὖ , > XQ ‘ ‘ ᾽ cs ἃ ἡ εν ΕῚ τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν, ὃς, ἀντὶ τῆς 7 ~ ~ προκειμένης αὑτῷ χαρᾶς; ς / \ >? , i? > ~ ~ ὑπεμεινε σταυρὸν, αἰσχύνης καταφρονήσας, ἐν δεξιᾷ τε τοῦ Spovov τοῦ Θεοῦ ἐκάθισεν. Thecommon theme of these contexts is, Patience, arising out of Faith, and producing Righteousness. This common subject is illustrated, in the eleventh chapter of Hebrews, by an exhibition of the νέφος μαρ- τύρων, under the Old-Testament dispensation, and, in the parallel place of δ. Polycarp, by a correspond- ing exhibition of the νέφος μαρτύρων, under that’ of the New Testament. καὶ οὗτοι πάντες, is the final summary of the one catalogue, and ὅτι οὗτοι πάντες, is the answering final summary of the other. In both contexts, there occur like allusions to the theatre,....to the spectators, and to the games : in both, finally, the runners are, alike, conducted, to Christ, ‘the Forerunner,’ to Heaven, the goal. Every line, almost, in the passage of Polycarp, which is not found in Hebrews, is taken, verbatim, 00 562 APOSTOLICAL AUTHORITY OF [SECT. XIII. from Saint Paul’s undisputed epistles. Can we rationally doubt, that the clauses of it found in Hebrews, were, in like manner, actually taken from that Epistle? in other words, that the entire passage, the names, and one or two phrases, ex- cepted, is a cento from the writings of Saint Paul ? Let the double chain of coincidences, now pointed out, between S. Polycarp, [X., and Heb.x. 32, to ΧΙ]. 2, inclusive, be compared together as a whole, and, in that single passage, abundant and decisive marks of reference, I think, will be seen, to this whole context. Heb. xi. 6. S. Polye. ad Phil. V. 2 Ν δὲ Ξ χωρὶς δὲ πίστεως ᾧ > 7 > ~ me ΘΑ, > / ἘΠ 5 - ἀδύνατον εὐαρεστῆσαι ἐὰν εὐαρεστησωμεν ἐν τῷ νῦν αἰῶνι, - ~ / A \ / πιστεῦσαι γὰρ δεὶ ἀποληψόμεθα καὶ τὸν μελλόντα, τὸν προσερχόμενον τῷ Θεῷ, ὅτι καθὼς ὑπέσχετο ἡμῖν ἐγεῖραι ἐστί" ἡμᾶς ἐκ νεκρῶν, Ν “ 75 ΄ ὶ OTk ἐὰν πολιτευσώμεθα > , > ~ ἀξίως αὐτοῦ, καὶ συμθδασιλεύσωμεν αὐτῶ, εἴγε πιστεύομεν. The verb εὐαρεστέω, common to the above con- texts, is peculiar, we have seen, in the New Testa- ment, to the Epistle to the Hebrews. Its use, by Polycarp, is a strong mark of reference, where, as in these examples, the occurrence of this peculiar word is borne out, by the general resemblance of the contexts. But, in the general resemblance, in this instance, we may observe another decisive SECT. ΧΠῚ.7 THE EPISTLE TO THE HEBREWS. 563 mark of reference. ‘ Without faith (says the writer to the Hebrews) it is impossible to please God: for, he that cometh unto God, must believe that he is,’ &c. ...‘ If (says δ. Polycarp) we please the Lord, in the present world, we shall obtain, also, that’ which is to-come, &c:.......2f we believe. Is it not obvious, that the εἴγε πιστεύομεν, which thus drags at the close of the sentence of Polycarp, would appear to have been thrown in with reference to the πιστεῦσαι γὰρ δεῖ, of the parallel place in Hebrews ? Heb. xii. 2. 3. S. Polye. ad. Phil. I. ἀφορῶντες εἰς τὸν τῆς πίστεως ὅτι ἣ βεδαία τῆς πίστεως ὑμῶν ῥίξα, ἐξ ἀρχαίων καταγγελλομένη χρόνων, [Heb. i. 1.1 μέχρι νῦν διαμένει, καὶ καρπο- Popes > X \ ‘ ? ~ > \ 7 4 ~ Ε ~ ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν, εἰς τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν», aA Qyanenaie: ὃς, ὃς ὑπέμεινεν, “ / (Ge c ~ ε - ε ~ ἀντὶ τῆς προκειμένης αὑτῷ ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, χαρᾶς; ΓΙ, © ~ ὑπέμεινε σταυρὸν, ἕως ϑανάτου καταντῆσαι" ὃν ἤγειρεν ὁ Θεὸς, λύσας τὰς ὠδῖνας τοῦ ἄδου" [Acts ii. 24,7 ? aA > 2»>/ 7 εἰς OV, οὐκ ἰδόντες, πιστεύετε, πιστεύοντες δὲ, > ~ ~ > / ἀγαλλιᾶσθε χαρᾷ ἀνεκλαλήτῳ \ / . καὶ δεδοξασμένῃ. [I. Pet. i. 8.] 0.0528 564 ἐν δεξιᾷ τε τοῦ ϑρόνου τοῦ Θεοῦ ἐκάθισεν. Heb. xii. 2. 3. ~ ~ / ἀφορῶντες εἰς τὸν τῆς πίστεως 3 XN Ἀ \ ἀρχηγόν καὶ τελειωτὴν Ἰησοῦν, “Δ ~ / ~ ὃς, ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς, ὑπέμεινε σταυρὸν, ἐν δεξιᾷ τε τοῦ ϑρόνου τοῦ Θεοῦ 3 4 ἐκάθισεν. -- ἢ} \ ἀναλογίσασθε γὰρ τὸν τοιαύτην ὑπομεμενη- κότα C2EN ~ « Oo > eS ὑπὸ τῶν ἁμαρτώλων εἰς αὑτὸν 2 / ἀντιλογίαν APOSTOLICAL AUTHORITY OF [5Ε6Τ. XIII. εἰς ἣν πολλοὶ ἐπιθυμοῦσιν εἰσελ- θεῖν, εἰδότες ὅτι χάριτί ἐστε σεσωσμένοι, οὐκ ἐξ ἔργων, [Ephes. il. 8, 9.1 ἀλλὰ ϑελήματι Θεοῦ, διὰ Ἰησοῦ Χριστοῦ. = 2 Cap. ΤῈ καὶ δόντα αὐτῷ .. ϑρόνον ἐκ δεξιῶν αὐτοῦ. ree» Cap VELL, ἀδιαλείπτως οὖν προσκαρτερῶμεν τῇ ἐλπίδι ἡμῶν, καὶ τῷ ἀῤῥαθῶνι τῆς δικαιοσ- ὄνης ἡμῶν, [Ephes. i. 14.] ὃς ἐστι Χριστὸς ᾿Ιησοῦς, ὃς ἀνηνέγκεν ἡμῶν τὰς ἁμαρτίας, τῷ ἰδίω σώματι; ἐπὶ τὸ ξύλον, (I. Pet. ii. 24.] ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στό- LhvsPeron, ματι αὐτοῦ, 22.] ἀλλὰ δι’ ἡμᾶς, ἵνα ϑήσωμεν ἐν (I. John iv. 9.1 πάντα ὑπέμεινε. [Polyc. I. conf. supr.] Iw AUTW, + μιμηταὶ οὖν γενώμεθα τῆς ὑπομονῆς αὐτοῦ" Aas 7 ‘ a καὶ ἐᾶν πασχώμιεν διὰ TO OVOMG αὐτοῦ, - SECT. XIII. | THE EPISTLE TO THE HEBREWS. 565 of. Γι / ΄ 2. Ὁ “ ‘ ἵνα μὴ κάμῃτε, δοξάζομεν αὐτόν: τοῦτον γὰρ ἥμιν τὸν ὑπογραμμὸν - “ ε ~ ? / ν᾽} 39: te -“ WG ~ ~ ταῖς ψυχαῖς ὑμῶν ἐκλυόμενοι. ἔθηκε δι’ ἑαυτοῦ- καὶ ἡμεῖς τοῦτο ἐπιστεύσαμεν. The passages of δ. Polycarp, here adduced, ex- hibit, intermingled with texts from other parts of the New Testament, a twofold series of apparent references to Heb. xii. 2, 3. In both, as in Heb. ΧΙ. 2, 8. faith and patience form the subject: in both, as there, the exercise of these graces is recom- mended by the same Divine example, that of Christ Jesus: in both, we meet the same marked verbal agreement with Heb. xu. 2. ... Ἰησοῦν, ὃς... ὑπέ- peeve σταυρὸν, «~~ ᾿Ιησοῦν Χριστὸν, ὃς ὑπέμεινεν . «. ἕως ϑανάτου καταντῆσαι, « «-« Χριστὸς ᾿Ιησοῦς, ὃς. .. OF ἡμᾶς... πάντα ὑπέμεινε. While these clauses are apparently, or, rather, manifestly, taken from the parallel clause in Hebrews, their writer seems, at the same time, to have had in his mind a parallel text in Saint Paul’s Epistle to the Church which he addresses: Philipp. 1. 5. 6. 8, we read, τοῦτο γὰρ φρονείσθω ἐν ὑμῖν, ὃ καὶ ἐν Χριστῷ ᾿Ιησοῦ" OS τ « Cramelvwoey ἑαυτὸν, γενόμενος ὑπήκοος μέχρι ϑανάτου, ϑανάτου δὲ σταυροῦ. Is there not here every appearance, not only of Scriptural quotation, but of selection from different epistles of the same Apostle ? In estimating the marks of reference here sub- mitted, the observation requires to be repeated, that, in these passages of Polycarp, as in those preceding, almost every clause, which does not coincide with Heb. xii. 2, 8, does coincide with COs 566 APOSTOLICAL AUTHORITY OF [SECT. X11. some other part of the New Testament: unless, therefore, we are prepared to deny the claim of the latter coincidences, we must admit the equal claim of the former, to rank as New-Testament quotations. Heb. xiii. 5. 9. 20. 21. ἀφιλάργυρος ὁ τρόπος" S. Polye. ad Phil. VI. μακρὰν ὄντες πάσης φιλαργυ- ρίας, Oday ais ποικίλαις, καὶ ξέναις, μὴ Tayews™ πιστεύοντες μὴ περιφέρεσθε. κατὰ τινός- ΡΠ ΌΠΌΣΕΙ: ὁ δὲ ἐγείρας αὐτὸν ἐκ νεχρῶν, ὁ δὲ Θεὸς τῆς εἰρήνης; ὁ ἀναγαγὼν ἐκ νεχρῶν Ν / ~ vA Ν τὸν ποιμένα τῶν mpobarwy τὸν / μέγαν, >? “ / > / ἐν αἵματι διαθήκης αἰωνίου, τὸν Κύριον ἡμῶν ᾿[ησοῦν f ne u/) 2 / © ~~ ε -“ ~ καταρτίσαι ὑμᾶς καὶ ἡμᾶς ἐγερεῖ > \ ὧν 2 ~~ ἐν παντὶ ἔργῳ ἀγαθῷ, > Ν ~ Ν / > ~ εἰς TO ποιῆσαι TO ϑελημα αὐτοῦ" ποιῶν ἐν ὑμῖν 4 7 © nw τὸ εὐάρεστον ἐνώπιον αὑτοῦ. a nw > ~ Ν / ἐὰν ποιῶμεν αὐτοῦ TO ϑελημα; Ἀ / καὶ πορευώμεθα 5 . > ~ > ~ ἐν ταις ἐντόλαις HUTOU. In the agreements here pointed out, with the last chapter of Hebrews, there is, throughout, identity of sentiment, and, in the leading expressions, of words ; and this, in points peculiar to this Epistle. I would only remark, further, that, whatever be the amount of the evidence now laid before the reader, he must reflect with some surprize, that of the fore- gomg numerous coincidences, éwo only (namely, δ. Polycarp, IV., compared with Heb. iv. 12, 13, SECT. XIII. | THE EPISTLE TO THE HEBREWS. 567 and δ. Polycarp XII., compared with Heb. vi. 20,) appear to have been noticed by Lardner, or any other collator. Before we dismiss this letter of S. Polycarp, it may be well briefly to sum up his testimony. ‘ His whole epistle(observes Dr. Jortin) consists of phrases and sentiments, taken from the New Testament.’ The existence, it follows, of marks of reference in this epistle, to the Epistle to the Hebrews, is, in other words, so far as it goes, the existence of testi- mony to the canonical authority of this epistle, as valid as that to the canonical authority of any other part of the New Testament. But the marks, in S. Polycarp, of reference to the Epistle to the He- brews, are (his references to the Epistles of Saint Peter not excepted) more numerous, than his marks of reference to any other book of the New Testa- ment. ‘The shortness of the letter will enable the reader, without trouble or difficulty, to judge for himself, as to the correctness of this statement : while the statement itself will admit of being ma- terially lowered, without affecting, in the least degree, the validity of the proof, arising from the series of coincidences here submitted. In the last place, the whole body of references, possible, pro- bable, and undoubted, are, in argumentative fair- ness, to be taken in connection with the fact, that there exists, in this letter of Polycarp to the Phi- lippians, one passage, which, tried by the received tests of criticism, amounts to an wndoubted quotation, as a precept of Apostolical authority, or rather as a precept of Saint Paul, of Heb. xii. 28, 00 4 568 APOSTOLICAL AUTHORITY OF [ SECT. XIII. S. BARNABAS. The quotation, by S$. Polycarp, of Heb. xii. 28, entitled his short epistle to the Philippians to a more detailed examination, than the subordinate place, in this work, of the external evidences, will allow me to devote to the more copious remains of the apostolic Fathers, who preceded the pupil of Saint John. Amongst these remains, the first place, in order of time, has been assigned, by ecclesiastical antiquity, to the epistle ascribed to Barnabas. Whether Saint Barnabas the Apostle was, or was not, the author of this piece, it plainly appears, by the internal marks, to have been writ- ten about a. Ὁ. 70, shortly after the destruction of Jerusalemt, and but a little while later, therefore, than the Epistle to the Hebrews. From the ap- parent testimonies afforded, by this letter of S. Bar- nabas, by the epistle of S. Clemens Romanus, and by that of S. Ignatius, to the Epistle to the He- brews, I shall select a moderate number of examples; chusing, chiefly, such passages, as may seem to stand least in need of comment. ‘In the Epistle of Barnabas (observes Dr. Lard- ner, ) there is not any express mention of any book of the New Testament. But there is, in it, a text or two of the New Testament, with a mark of quot- ation prefixed.t The latter observation is appli- cable to the Gospel of Saint Matthew only: the Epistle to the Hebrews, consequently, with respect to the absence of marks of quotation, stands on the + See Lardner, Cred. Gosp. Hist. Works, Vol. I. p. 12. 13. £ Vol. II. p. 14. SECT. XIII. | THE EPISTLE TO THE HEBREWS. 569 same footing, as to the testimony of this apos- tolic Father, with the body of the New Testament. The strongest note of reference, by this author, to the New Testament at large, is thus represented by Lardner: ‘We meet with, in this epistle, the exact words of several texts, without any note of quotation.’t ‘The following are his most approved examples of this description of reference. S. Luke vi. 30. S. Barnab. Epist.Cath. XTX. παντὶ δὲ TH αἰτοῦντί σε, δίδου. παντὶ αἰτοῦντί σε, δίδου. Sarco ΟΝ ον λον we ov yap ἦλθον καλέσαι δικαίους, ὅτι οὐκ ἦλθε καλέσαι δικαίους, ἀλλ᾽ ἁμαρτωλοὺς, εἰς μετάνοιαν. ἀλλ᾽ ἁμαρτωλοὺς, εἰς μετάνοιαν. With these specimens, and the received example of ‘an undoubted reference,’ from the epistle of Polycarp, already quoted (viz. Acts, 11. 24, S. Polyc. ad Phil. cap. I.), in his view, the reader will now consider the following selection of coincidences, between the catholic Epistle ascribed to Saint Bar- nabas, and the Epistle to the Hebrews. Heb. xiii. 7. S. Barnab. Epist. Cath. XIX. μνημονεύετε τῶν ἡγουμένων ὑμῶν, ἀγαπήσεις ὡς κόρην ὀφθαλμοῦ σου οἵτινες ἐλάλησαν ὑμῖν πάντα τὸν λαλοῦντά σοι τὸν λόγον τοῦ Θεοῦ. λόγον Κυρίου" The coincidence of subject, and that of expres- sion, are equally remarkable. The exhortation itself'is one peculiar, in the New Testament, to Saint Paul and Hebrews: while it is expressed, by Barnabas, in nearly the ¢psissema verba of the latter + Vol. IL. p. 15. 570 APOSTOLICAL AUTHORITY OF [ SECT. XIII. epistle. The sentiment of the above parallel pas- sages recurs in both the contexts; and the terms of its mutual recurrence may enable us to form a still more definite judgment, whether or not, in the foregoing example, the writer had his eye upon the parallel place in Hebrews. Heb. xiii. 17. sth ss Me 2 eee πείθεσθε τοῖς ἡγουμένοις ὑμῶν,» μνημονεύετέ μου, καὶ ὑπείκετε" μελετῶντες ταῦτα, iva καὶ ἣ ἐπιθυμία, αὐτοὶ γὰρ ἀγρυπνοῦσιν καὶ ἣ ἀγρυπνία ὑπὲρ τῶν ψυχῶν ὑμῶν, ὡς λόγον ἀποδώσοντες ἵνα μετὰ χαρᾶς τοῦτο ποιῶσι» εἴς τι ἀγαθὸν χωρήσῃ. Here, in both epistles, we meet again the same Pauline sentiment ; and again, also, in a similar form of expression. The μνημονεύετε τῶν ἡγουμένων ὑμῶν, of Heb. xii. 7, is here iterally paralleled, by the second passage of ὅδ. Barnabas, in the opening exhortation μνημονεύετέ μου, which nearly completes the verbal identity of the passages already cited, (Heb. xiii. 7, 8. Barnab. XIX.): while the con- nection, in the mind of this apostolic Father, of both the passages in question from the Epistle to the Hebrews, is further clearly shown, by the coin- ciding expressions, αὐτοὶ yap a&ypumvoicw—iva... καὶ 4 ἀγρυπνία, phrases so peculiar, as to bear every mark of the one being copied from the other. Heb. x. 12. S. Barnab. Epist. Cath. VII. αὐτὸς δὲ μίαν, ὑπὲρ ἁμαρτιῶν, αὐτὸς, ὑπὲρ τῶν ἡμετέρων ἁμαρ- ΤΙ" «ss ! ΄ , προσενέγκας “υσίαν. προσφέρειν ϑυσίαν. SHOUARETE | Heb. x. 18. 20. “ Ν 3, ὅπου δὲ ἄφεσις τούτων, of οὐκ ἔτι προσφορά. Mel Tae ἐνεκαίνισεν ἡμῖν. τ ΡΝ ΠΟ ae Ἅ) 4 Ἀ Ν 4 mOmTns πάντα κατὰ τὸν τύ- πον. Xe Aw τ ΣΧ 11 .19:119 19:90 Χριστὸς δὲ παραγενόμενος ... οὐδὲ OF αἵματος .. μόσχων. διὰ δὲ τοῦ ἰδίου αἵματος. σποδὸς δαμάλεως ῥαντίζουσα. x. A. λαξὼν τὸ αἷμα τῶν μόσχων... ἣν Bed μετὰ VOUTOS, CS SO? / καὶ ἐρίου κοκκίνου, « 7 καὶ ὑσσώπου, , αὐτό τε τὸ διθλίον, A 4 \ Ἀ 3.5. 6 Δ καὶ πᾶντα τὸν λαὸν ἐῤῥᾶντισε- χωρὶς αἱματεκχυσίας > , Lf οὐ γινεται αᾧεσις. THE EPISTLE TO THE HEBREWS. oye! S. Barnab. Epist. cap. VI. / ~ ἀνακαινίσας ἡμᾶς ~ / ἐν TH ἀφέσει τῶν ἁμαρτιῶν, 2 , ey oe ¥, ἧς ἐποιῆσεν ἡμᾶς ἄλλον τῦπον. πο ΡΝ Ω / <= ὁ μόσχος οὗτος ᾿ oF ~ ἐστιν ὁ ᾿Ιησοῦς. δάμαλιν .--. τὴν σποδὸν... ε / ῥαντίζειν" 6. οἱ δὲ ῥαντίζοντες" ... οἱ ῥαν- τίζοντες. x. A. \ y / N Ν καὶ αἰρειν τότε τὴν σποδὸν... Ν / x καὶ βάλλειν εἰς ἄγγη, καὶ / περιτιθέναι NTS, Ν / τὸ ἔριον τὸ κόχκινον, εν Ν σ καὶ τὸν ὕσσωπον, \ “4 ε ͵ Ν᾽ Οὗ καὶ οὕτω ῥαντίζειν. «. καθ᾽ ἕνα, τὸν λαόν. δος / aN οἱ δὲ ῥαντίζοντες παῖδες, > / ait cee εὐαγγελιζόμενοι ἡμῖν A ~ - τὴν ἀῴφεσιν τῶν ἁμαρτιῶν. On this chain of coincidences, between contexts nearly continuous, I shall not offer a single observ- 572 APOSTOLICAL AUTHORITY OF [5Ε0Τ. XIII. ation. The reader may derive satisfaction, by com- paring for himself, δ. Barnabas, VIII. with Heb. ix. 11..-.. . 22 inclusive. Heb. 1. 7. 8. S. Barnab. Epist. Cath. XI. / ἈΝ Ἂ, Ἀ ε λέγει ss. πρὸς δὲ τὸν υἱὸν. ἘΠ Ae ε ε , πάλιν τινὰ ὁρίζει ἡμέραν, . - ἐν Δαβὶδ λέγων. vit GRMN Ων ‘ ~ x ‘\ καὶ Μωσῆς μὲν πιστὺς » - ὡς ϑεράπων" Ἐν dot fel ce Χριστὸς δὲ, ὡς υἱὸς ἐπὶ τὸν οἶκον αὑτοῦ" οὗ οἶκός ἐσμεν ἡμεῖς" τί λέγει ἐν τῷ υἱῷ 5 τ POL πάλιν « « οὁρίζει ἐν ἄλλῳ προφήτῃ, λέγοντι. Spee eth. IE Μωσῆς ϑεράπων ὧν ἔλαθεν- αὐτὸν δὲ ὁ Κύριος ἡμῖν ἔδωκεν εἰς λαὸν κληρονομίας. This last is the only one of the foregoing coinci- dences, for which I am indebted to Dr. Lardner. His reasoning upon it is weak and inconclusive. Surely the antithesis, in both passages, between Moses and Christ, contains strong marks of a de- signed reference. The following is the only other specimen of ap- parent reference, by Barnabas, to the Epistle to the Hebrews, which Dr. Lardner’s collation of the two epistles has supplied. Heb. x. 25. 3 / μὴ ἐγκαταλείποντες τὴν ἐπισυνα- γωγὴν « - Ν 3) / EXUTWYV, καθὼς ἔθος TIO. S. Barnab. LV. Non separatim debetis seducere vos, tanquam justificatos. It is singular that, with this coincidence under his eye, the author of the Credibility should yet have passed over, unobserved, the still more re- SECT. X11. | THE EPISTLE TO THE HEBREWS. 573 markable agreement, on the same point, between Heb. x. 25, and a passage in the original greek of S. Barnabas. Heb. x. 25. S. Barnab. XIX. μὴ ἐγκαταλείποντες οὐ μὴ ἐγκαταλίπῃς ἐντολὰς Κυρίου. ἈΠ οτος δος - 2 4 « ε / THY ἐπισυναγωγὴν ἑαυτῶν, ἐκζητήσεις καθ᾿ ἑκάστην ἡμέραν , ~ « τὰ πρόσωπα τῶν ἁγίων" \ ” Ν \ AY / - καθὼς ἔθος τισὶν, καὶ διὰ λόγου σκοπιῶν, > \ " ‘ / > Ν ἄλλα παρακαλουντες" καὶ πορευόμενος εἰς τὸ παρα- κάλεσαι. This decisive coincidence is thus carried on, in both contexts. καὶ τοσούτῳ μᾶλλον ὅσω βλέπετε μνησθήσῃ αὐτὸν ἐγγίζουσαν τὴν ἡμέραν. ἡμέρας κρίσεως φοδερὰ δὲ τις ἐκδοχὴ κρίσεως γυκτὸς καὶ ἡμέρας οἴδαμεν γὰρ τὸν εἰπόντα" . «. γνώσῃ δὲ, τίς ὁ τοῦ μισθοῦ ἐγὼ ἀνταποδώσω, λέγει Κύριος. κάλος ἀνταποδότης" [Heb. 11. 2. μισθαποδοσίαν. The last example of coincidence, between the catholic epistle of S. Barnabas, and the Epistle to the Hebrews, to which I would invite attention, respects the most peculiar and Pauline context, throughout the latter Epistle; thus strongly indi- cating, not only a designed quotation from Hebrews, but a designed quotation from the written teaching of Saint Paul. Heb. ii. 14. 15. S. Barnab. Epist. Cath. XV. XVI. καὶ αὐτὸς [ ὁ vids |... ὅταν ἐλθὼν ὁ υἱὸς αὐτοῦ, , e ~ ol ε 4 ὃς ἐν ὑπακοῇ δίκαιος εὑρεθεὶς, μετετέθη, Ν > ς / καὶ οὐκ εὑρέθη αὐτοῦ ϑάνατος.Ἷ Νῶε, πιστὸς εὑρεθεὶς, / > / εἶ κόσμῳ ἐκήρυξεν, καὶ διέσωσεν τὰ εἰσελθόντα. - > \ 6. / εἰς τὴν KXlOWTOV. ᾿Αδραὰμ ++ πιστὸς εὑρέθη, 2 ~ ,», ὁ Cay / e ἐν τῷ αὐτὸν ὑπήκοον γενέσθαι"... Ἔ 2,” he: Ll οὗτος, δι’ ὑπακοῆς, ἐξήλθεν ἐκ τῆς γῆς αὐτοῦ. © 258 ee Nf omws γὴν OAIYNY, καὶ συγγένειαν ἀσθενῆ, ee Ν \ καὶ οἶκον μικρὸν, καταλιπών, if a , ~ κληρονομήσῃ τὰς ἐπαγγελίας TOU Θεοῦ. ,ὔ διὰ πίστιν καὶ φιλοξένιαν * (Heb. xiii. 2.1 + The words αὐτοῦ Sdvaros are evidently S, Clement's exposi- tion of the οὐχ εὑρίσκετο of Hebrews. SECT. XIII. | THE EPISTLE TO THE HEBREWS. ᾿Αθραὰμ τὸν Ἰσαάκ. / s / πίστει περὶ μελλόντων ’ὔ εὐλόγησεν ᾿Ισαάκ. κι. A. πίστει Pad& ἣ πόρνη > / OU συναπώλετο. 0 oo / δεξαμένη τοὺς κατασκόπους. \ καὶ τῶν προφητῶν" ε LY “ οἱ διὰ πίστεως. .- εἰργάσαντο δικαιοσύνην ἔφραξαν στόματα λεόντων, of NS , ἔσθεσαν δύναμιν πυρός. πεῖραν ἔλαθον ἔτι δὲ δεσμῶν καὶ φυλακῆς. ἐλιθάσθησαν. 3 4 / ΓΦ, ἐν φόνῳ μαχαίρας ἀπέθανον. περιῆλθον ἐν μηλωταῖς; 2 > / / ἐν αἰγείοις δέρμασιν. καὶ οὗτοι πάντες μαρτυρηθέντες. 579 ἐδόθη αὐτῷ υἱὸς ἐν γήρᾳ εὐ η ΤΩΣ ὕτοὸς VP Ss \ > ε ~ καὶ δι’ ὑπακοῆς προσήνεγκεν αὐτόν. > \ \ / Ισαὰκ μετὰ πεποιθήσεως / γινώσκον TO μέλλον. διὰ πίστιν καὶ φιλοξει εν ὃ (Heb. xiii. 2.1 ἐσώθη Ῥαὰδ ἣ πόρνη; . «. ~ ? / κατασκοπῶν.... εἰσδεξαμένη. ᾿Ηλίαν, καὶ ᾿Ελισσαῖον, ἔτι δὲ καὶ ᾿Ιεζεκιὴλ, X\ 4 TOUS προφητᾶς- ἐδιώχθησαν δίκαιοι. Δανιὴλ . - ἐθλήθη εἰς λάκκον λεόντων. ᾿Ανανίας, καὶ ᾿Αζαρίας, καὶ Micaya,... κατείρχθησαν εἰς κάμινον πυρός. ἐφυλαχθήσαν. ἐλιθάσθησαν. ἀπεκτανϑήσαν. 2 ΄ Η / ἐν δερμάσιν αἰγείοις, καὶ μηλωταῖς, περιεπατήσαν. πρὸς τουτοῖς καὶ τοὺς μεμαρ" τυρήμενους. PP 2 580 APOSTOLICAL AUTHORITY OF [SECT. XIII. In addition to the obvious agreements in this train of coincidences, there occur, in the passages from the epistle of S. Clement, marks of another kind, indicative of his undoubtedly referring, in these places, to the Epistle to the Hebrews. The marks of reference, to which I would particularly call attention, are the following: ... where the author of Hebrews brings forward specific facts of sacred history, as Heb. xi. 5. ἢ, 8. 9. 17. 31, the Apostolic Father, we may observe, follows his original with exact fidelity: when, on the other hand, the sacred writer touches the points of Jewish history by rapid allusions only, S. Clement pauses to supply the facts, to which his original authority, in his apprehension, had reference. Heb. xi. 33, for instance, he illustrates, by the case of Daniel : Heb. xi. 34, by that of the three children. ‘The following additional coincidences with the eleventh chapter of Hebrews, will afford further specimens of this kind of paraphrase; for a paraphrase it clearly is of the parallel part of Hebrews. > / ἐνεδυναμώθησαν > εἴ > / ἀπὸ ἀσθενείας. παρεμβολὰς ἔκλιναν ἀλλοτρί ων. διὰ πίστεως we eee ἔλαθον γυ- YAIKES > Ε lA \ Ν ἐξ ἀναστάσεως τοὺς νεχροὺς αὐτῶν. πολλαὶ γυναῖκες, ἐνδυναμωθεῖ- σα Kes ἤ \ ~ ἐπετελέσαντο πολλὰ ἀνδρεῖα. Ἰουδὶθ... ἠτήσατο... « ἐξελθεῖν εἰς τὴν παρεμδολὴν τῶν ἀλλο- φύλων. κατὰ πίστιν ᾿Εσθὴρ.. . ++ ᾿Ισραὴλ, μέλλον ἀπολέσθαι, ῥύ- NTA. SECT. XIII.] THE EPISTLE TO THE HEBREWS. 9581 Who can fail to perceive, that S. Clement, here, throws in the historical facts, to which he con- ceived, and most justly, the author of the Epistle to the Hebrews to have had allusion ? Heb. xi. 6. S. Clem. ad Cor. XLIX. χωρὶς δὲ πίστεως δίχα ἀγάπης ἀδύνατον εὐαρεστῆσαι . « . τῷ οὐδὲν εὐάρεστον ἐστιν τῷ Θεῷ. Θεῴ. yeni ἢ; eee. PO. ΝΣ ὅθεν, ἀδελφοὶ ἅγιοι, εἰς τὸ / > / / A ε ~ - Ἵ 7, κλήσεως ἐπουρανίου μέτοχοι» μέτοχους ἡμᾶς... τῶν... ἐνδόξων ἐπαγγελιῶν αὐτοῦ" κατανοήσατε. κατανοήσωμεν. eile De we eV Le Μωσῆς μὲν πιστὸς Μωυὺσῆς πιστὸς > σ΄. - y > ~ > σ΄ 6. 4 > ~ ἐν 0AW τῷ οἴκῳ αὐτου, ἐν ὅλῳ Tw οἰκῷ αὕτου ὡς ϑεράπων. ἐκλήθη. S. Clem. X LITI. © / \ 39 ᾽ὔ 2 ὅλ ~ ow i > ~ M saad 0 μαάκαριος σιστος EPAT WV, εν 0 9 Tw οἰκῶ αὐτου, OUTS: + In § xlix. of his Epistle, 5. Clement, for the most part, tacitly quotes I. Cor. xiii. : that his coincidences with this chap- ter are quotations, cannot be denied, ... for this reason, that § xlvii., he refers his Corinthian readers to the two epistles addressed, by Saint Paul, to themselves; when, therefore, he uses the very words of I. Cor. xiii., immediately after, the reference is equivalent to a formal quotation. But the manner of his reference to the chapter in question, excepting only the accident of previously mentioning the epistle, is exactly the same, only lower in degree, with that of his references to Heb. xi. This, consequently, we have the justest reason to conclude, is equally referred to as Seripture. Q ἘΞΈΣΤΩ 582 APOSTOLICAL AUTHORITY OF [ secT. Xie. Heb. iii. 6. S. Clem. ad Cor. XXXIV. οὗ οἶκός ἐσμεν ἡμεῖς, τὸ καύχημα ἡμῶν, ἐάνπερ τὴν παῤῥησίαν, καὶ ἣ παῤῥησία καὶ τὸ καύχημαι. Xe Ae ἔστω ἐν αὐτῷ. mat Win 9; ee. ΧΟΧ ΤΊΝΙ: iva μὴ νωθροὶ γένησθε. ὁ νωθρὸς καὶ παρειμένος. [Heb. χα 12.] omar TS. ΧΟ: xO 4 / ar A 97 ‘ -- ἀδύνατον Ψεύσασθαι Θεόν. οὐδὲν γὰρ ἀδύνατον παρὰ τῷ Oza, εἰ μὴ τὸ ψεύσασθαι. Dy Eb μὴ ..vi. 18. ΧΙ: οἱ καταφυγόντες προσπεφευγότας κρατῆσαι τῆς προχειμένης ἐλ- τοῖς οἰκτιρμοῖς αὐτοῦ, διὰ τοῦ πίδος. Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. ἘΠ hae hoe ΧΧΙ. πείθεσθε τοῖς ἡγουμένοις ὑμῶν, τοὺς προηγουμένους ἡμῶν αἰδὲεσ- καὶ ὑπείκετε. θῶμεν. [Heb. xii. 28.] : S. Clem. I. ΠΣ 21. [ἐπιείκη . . ὑποτασσόμενον τοῖς ἡγουμένοις ὑμῶν. ποιῶν ἐν ὑμῖν τὸ εὐάρεστον τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὑτοῦ. ἐνώπιον αὐτοῦ ποιῶμεν. Heb. i. 5, and vi. 18, collated with S. Clement XVII., and XXVII., are the only coincidences, in the above series, for which I am indebted to Dr. Lardner. In several of these examples, the peculiarity of the sentiment, no less than the corre- SECT. XIII. | THE EPISTLE TO THE HEBREWS. 583 spondence in words, clearly marks the obligation of the Apostolic Father. Heb. iv. 12, 13. ζῶν γὰρ ὁ Λόγος τοῦ Θεοῦ καὶ ἐνεργὴς» ἣ καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ χριτικὸς 2 ΄ Vos, ~ ἐνθυμήσεων καὶ ἐννοιῶν. ἜΝ ) ᾽᾿ / “9 N καὶ οὐκ ἐστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ" 7 Ν πάντα δὲ Ν ἊΝ / γυμνὰ καὶ TETPAYYALT Eve τοῖς ὀφθαλμοῖς αὐτοῦ. S. Clem. Rom. Χ ΧΙ. Πνεῦμα Κυρίου λύχνος é ρευνῶν τὰ ταμεῖα τῆς γαστρός"... .. / καὶ . «οὐδὲν λέληθεν αὐτὸν ~ > ~ ε ω 2ar ω τῶν ἐννοιῶν ἡμῶν, οὐδὲ τῶν δια- λογισμῶν oe oe ἐρευνητὴς γάρ ἐστιν 2 ~ Ars / ἐννοιῶν καὶ ἐνθυμήσεων. -» X XVII. πάντα Phe ae A > ~ > ° ἐνώπιον αὐτοῦ εἰσι Ἀ καὶ / οὐδὲν λέληθεν τὴν βουλὴν αὐτοῦ. I must here refer the reader to the coincidence already noticed, between Heb. iv. 12, 13, and a passage in δ. Polycarp ; who, in following Hebrews, seems plainly to have had these passages of Cle- mens Romanus also in his view: it is observable that, where they differ from each other, S. Polycarp agrees more closely with the text of Hebrews. Heb. iv. 1. φοδηθώμεν οὖν ἜΑΜΘΣ XXVIII. / x TWAVTWY οὖν PP 4 584 / μή ποτε καταλειπομένης 2 / ἐπαγγελίας > ~~ > ‘ Sf, εἰσελθεῖν εἰς τὴν κατάπαυσιν αὐτοῦ. Xe λ. Heb. 1. 2. “Δ BD > a. ~ 7 ὃς ὧν ἀπαύγασμα τῆς δόξης, καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, ,ὔ ‘ / φερων TE τὰ παντὰ ~ 7 ~ , e ~ τῷ ῥήματι τῆς δυνάμεως αὑτοῦ. APOSTOLICAL AUTHORITY OF [ SECT. XIII. βλεπομένων καὶ [Heb. iv. 2.1 Pobydamev αὐτὸν, καὶ ἀπο- 7 ἀκουομέενων; λείπωμεν. S. Clem. Rom. XXXVI. ὃς ὧν ἀπαύγασμα τῆς μεγα- λωσύνης αὐτοῦ. ταν ©. S. 60 6}. τῆς ἑαυτοῦ εἰκόνος χαρακτῆρα. ΡΟΝ Ν ΜΠ ἐν λόγῳ τῆς μεγαλωσύνης αὐτοῦ ig συνεστήσατο τὰ πάντα. Heb. i. 3. δι’ ἑαυτοῦ καθαρισμὸν ποιησάμενος τῶν ἁμαρτιῶν ἡμῶν, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς. eee i 4, τοσούτῳ κρείττων γενόμενος τῶν » / AYYEAWYy “ ὃ ,ὔ > 2 AB OTW διαφορώτερον πὰρ AUTOUS κεχληρονόμηκεν ὄνομα. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει" ὁ ποιῶν τοὺς ἀγγέλου: acto) πνεύματα, καὶ τοὺς λειτουργοὺς αὑτου πυρος φλόγα. τίνι γὰρ εἶπέ ποτε τῶν ἀγγέλων" υἱός μου εἶ σὺ, ἐγὼ σήμερον γεγεννηκά ve 5 d's ate op ἈΝ Oe TOT OUT ίζων ἐ ἀγγέλ σούτῳ μείζων ἐστιν ἀγγέλων; “ ὃ : 7 οσῳ ιαφορώτερον yA i OVO κεχληρογόμηκεν. γέγραπται γὰρ οὕτως" ε ~ Ἁ > / ε ~ 0 ποιῶν τοὺς ἀγγέλους αὑτοῦ tA πνεύματα, \ ‘ Ἁ c - καὶ τους λειτουργοὺς aUTAV Ν ,ὔ πυρὸς φλόγα. CT vo ~ en > ~ σ΄“ o ἐπὶ δὲ τῷ υἱῷ αὐτοῦ οὕτως εἴπεν" «7 Ξ ‘ υἱὸς μου εἰ συ, ἐγὼ σήμερον γεγέννηκά σε. SECT. XII. ] THE EPISTLE TO THE HEBREWS. 4585 Ν / Ν ~ > / 5 , aN / / \ 4.1. δ 4 πρὸς τινὰ δὲ τῶν ἄγγελων εἰρηχά και πάλιν λέγει πρὸς αὑτον TOTE®* κάθου ἐκ δεξιῶν μου, κάθου ἐκ δεξιῶν μου, tA yy ~ A > / “ y+ -“ ‘ > ‘ εως ay Jo) TOUS ἐχθρούς σου ἕως ἂν IW τοὺς ἐχθροὺς σου c ‘> ~ - ε A - ar ὑποπόδιον τῶν ποδῶν σου 3 ὑποπόδιον τῶν ποδῶν TOU. In these coincidences, we have ἃ fresh example of the opposite treatment experienced, at the hands of the learned, bythe Epistle to the Hebrews, from that extended, universally, to the undisputed books of the New Testament. The Author of the Credibility, for example, when he collates the remains of the Apostolic Fathers, with uncontroverted portions of that sacred volume, gives, in various instances, as examples of ‘undoubted reference,’ verbal coinci- dences, amounting only to clauses of afew words : the extraordinary succession of parallel contexts between Heb. 1. and ὃ. Clement XXX VI., he ex- hibits, on the contrary, without the slightest remark or inference; nor can I perceive, on looking to his summary of the evidences, that these passages have influenced his judgment in the least degree. Such, however, are the nature and amount of the agreements, that I am compelled, upon the principles of criticism adopted both by Dr. Lardner himself, and by his ablest successors in this walk, either to recognize the passages of S. Clement as undoubted references to the first chapter of Hebrews, or to rest in the conviction, that there remains no possibility of tracing un- doubted references, between the Fathers and the New Testament, excepting in cases of formal quota- tion. For what is, here, the amount of evidence? 586 APOSTOLICAL AUTHORITY OF [SECT. XIII. 1. In both contexts, throughout, the subject is the same,—the Divine nature, and mediatorial dignity, of the Son of God. 2. This common subject is in- troduced, Heb. i. 3, 4, and δ. Clement, XX XVL., with an identity of expression so perfect, that each clause has its distinct claim to be reckoned an undoubted reference. 3. These complete verbal coincidences are followed alike, in both contexts, by parallel quotations, m three several instances, from the hundred and tenth Psalm ; which quota- tions, themselves, when taken in connection with the parallelism of the whole contexts in which they respectively occur, are, in fact, so many additional examples of undoubted reference, by Clement, to the first Chapter of Hebrews. Heb. viii. 2. S. Clem. XVI. ~ , κεφάλαιον δὲ ἐπὶ τοῖς λεγομένοις; ~ t τοιοῦτον ἔχομεν ἀρχι EPEX, ὃς ἐκάθισεν ἐν δεξιᾷ τὸ σκχἥπτρον τῆς μεγαλωσύνης τοῦ Θεοῦ τοῦ ϑρόνου τῆς μεγαλωσύνης. ὁ Κύριος ἡμῶν Χριστὸς Ἰησοῦς. OX. ὩΣ Pane, νῷ Be προσερχώμεθα προσέλθωμεν οὖν αὐτῷ μετὰ ἀληθινῆς καρδίας. ἐν ὁσιότητι ψυχῆς; [Ephes. iv. 24.] ἁγνὰς καὶ ἀμιάντους «χεῖρας αἴροντες. [1]. Tim. ii. 8.] This one short clause of Clement’s Epistle, is compounded from Heb. x. 22, Ephes. iv. 24, and I. Tim. ii. 8. In the margin of Cotelerius, the SECT. x11. | THE EPISTLE TO THE HEBREWS. 587 reference to I. Tim. is alone marked, although the other two are equally clear; all three references varying, alike, from the letter of the sacred text, after the manner of the Apostolic Fathers. Heb. x. 26. ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν. ee 8:90: > LA \ / / ἀθετήσας Tis νόμον Μωσέως, χωρὶς οἰκτιρμῶν DEEN ‘ nN A s ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει. πόσῳ (δοκεῖτε) χείρονος ἀξιωθήσεται τιμωρίας © ‘ «X ~ ~ / ὁ τὸν υἱὸν τοῦ Θεοῦ XATATATYO AS» ἘΠ ΧΙ 59; τοιγαροῦν καὶ nusis τοσοῦτον ἔχοντες : περικείμενον ἥμῖν νέφος μαρτύ- ρῶν, ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν, δι’ ὑπομονῆς τρέχωμεν τὸν προκείμενον ἥμιν ἀγῶνα, ἀφορῶντες εἰς τὸν τῆς πίστεως » A ‘ Ἢ Α > ~ ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν. S. Clem. IT. ¥ fe EITh AXOVTES ἡμάρτετε. Bleep SRR « Κ᾽ \ Ν , ~ οἱ οὖν παρὰ τὸ καθήκον τῆς / > ~ βουλησέως αὐτοῦ ποιοῦντές Th, ϑάνατον τὸ πρόστιμον ἔχουσιν. ~ “ ὁρᾶτε, ἀδελφοὶ, ὅσῳ πλείονος 4 κατηξιώθημεν γνώσεως, 4 ~ G τοσούτῳ μᾶλλον ὑποκείμεθα κιν-- δύνῳ. ~ 4 z τῶν τοσούτων οὖν καὶ τοιούτων οὕτως μεμαρτυρημένων, ca) oot aM β eRe 6 ἐπαναδράμωμεν ἐπὶ τὸν ἐξ ἀρχῆς περιδεδόμενον ἡμῖν τῆς εἰρήνης σκόπον, καὶ ἀτενίσωμεν εἰς τὸν πατέρα καὶ κτιστὴν τοῦ σύμπαν- TOS κόσμου. 588 APOSTOLICAL AUTHORITY OF [SECT. XIII. S. Clem. XX XV. ἡμεῖς οὖν ἀγωνισώμεθα εὑρεθῆναι ἐν τῷ ἀριθμῷ τῶν ὑπομενότων aUTOY, ὅπως meTarabumey τῶν ἐπηγγελμένων δωρεῶν, [Heb. xii. 10.] ἀποῤῥίψαντες ἀφ᾽ ἑαυτῶν πᾶσαν ἀδικίαν καὶ ἀνομίαν. The treatment, Heb. xii. 1, 2, and S. Clement XIX., XXXV., of avery peculiar topic, the Christian race and witnesses, is so identical, uniformly, in the sentiment, and, generally, in the words, as scarcely to leave room for a remark. The only remark which I shall offer is, that the debt of the Apostolic Father to this part of Hebrews, can be further shown, from his further obligations to the same twelfth chapter. Heb. xii. 1. τοιγαροῦν καὶ ἡμεῖς τοσούτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων δι’ ὑπομονῆς , χ ἢ aes τρεχώμεν τον προκείμενον μον ἀγῶνα- S. Clem. VI. / “ 5 » / τούτοις τοῖς ἀνδράσιν ϑείως πο- / AITEUTAILEVONS, συνηθροίσθη πολὺ πλῆθος ἐκλεκ- τῶν “ οἵτινες, πολλαῖς αἰκίαις καὶ βασάνοις διὰ ζῆλον παθόντες, « I 2 ὑπόδειγμα κάλλιστον ἐγένοντο ἐν ἡμῖν. διὰ ζῆλον διωχθεῖσαι γυναῖκες Δαναΐδες καὶ Aipxn, Say: \ \ a0 αἰκίσματα δεινὰ χαὶ ἀνόσια παθοῦσαι, 5. τὰν Ν ~ / / ἐπὶ τὸν τῆς πίστεως βέθαιον δρόμον κατήντησαν; καὶ ἔλαθον γέρας γενναῖον αἱ ~ ~ , ἀσθενεῖς τῷ σώματι. SECT.XIII.] THE EPISTLE TO THE HEBREWS. 589 Heb. xi. 34, 35. ἐνδυναμώθησαν ἀπὸ ἀσθενείας ἔλαβον γυναῖκες ἐξ ἀναστάσεως ΟΣ Τὺ τ τοὺς νεκροὺς αὑτῶν. In this, and in the preceding example, taken together, we have (as in a similar instance from the epistle of Polycarp) a treble set of coincidences, between the epistle of Clement, and Heb. xii. 1, 2. That from S. Clem. VI., Lardner has omitted to notice, although it furnishes several additional co- incidences of expression, while the coincidence in sentiment is most remarkable. In the central clause, S. Clement has manifest allusion to the suf- ferings of the faithful, Heb. xi. 33... 37,—-whence his διωχθεῖσαι γυναῖκες . « - ἔλαθον γέρας ον and αἱ ἀσθενεῖς τῷ σώματι, are obviously borrowed. The reference to Hebrews, in this last context, is further manifested, by the continued marks of reference, in the adjoining context of S. Clement’s epistle ; where we find fresh coimcidences, such as these, with Heb. xii. 1, 2. Heb. xii. 1. 2. 17. S. Clem. VII. ~ 2 \ ~ Se σῷ, Ἂν , δι’ ὑπομονῆς τρέχωμεν ἐν γὰρ τῷ αὐτῷ ἐσμεν σκάμματι, -“ > - € > Chis 31. τὸν προκείμενον ἥμιν ἀγῶνα. καὶ ὁ αὐτὸς ἥμιν ἀγὼν ἐπίκειται. ~ > " ᾽ Ν τ ἀφορῶντες εἰς τὸν τῆς πίστεως ἀτενίσωμεν εἰς τὸ αἷμα ἀρχηγὸν καὶ τελειωτὴν ᾿Ιησοῦν. τοῦ Χριστοῦ. 4 / > τὰ ἘᾺΝ / / 25 6 δεσπό- μετανοίας γὰρ τόπον οὐχ εὗρε. μετανοίας τόπον εὔωκέν ὁ UE τῆς. ὅθ0 APOSTOLICAL AUTHORITY OF [SECT. XIII. This succession of parallelisms, with a single text of Hebrews, all agreeing and varying in different ways, well illustrates the admitted point, that, like the other Apostolic Fathers, δ. Clement quotes the New-Testament Scriptures from memory, and from a memory richly imbued with the inspired original. Heb. xii. 6. S. Clem. LVI. a \ > ~ 7 a Ἀ 2 ~ γε" ὃν γὰρ ἀγαπᾷ Κύριος, παι- ὃν γὰρ ἀγαπᾷ Κύριος, πα ι- δεύε κι" δεύει" ~ Ν / eX a ~ Ν / eX ἃ μαστιγοῖ δὲ πάντα υἱὸν, oy μαστιγοῖ δὲ πάντα υἱὸν ὃν / a/ mapadey era : παραδέχεται. In quoting this text of Proverbs (iii. 12.), the author of Hebrews departs from the lxx., (which he otherwise follows word for word) by the sub- stitution of παιδεύει for ἐλέγχει. ὃ. Clement, by making the same substitution, clearly shows, that he quotes, not from the Ixx., but from Hebrews. ED Te ier 1᾿ $e} «(stg ΡΝ ἃ > / © / / > \ “ ε εἰ παιδείαν ὑπομένετε, βλέπετε, ἀγαπητοὶ, ὁτι ὑπερ- ασπισμός ἐστιν ~ ~ / ~ ᾽ « n ὡς υἱοῖς UL προσφέρεται τοῖς παιδευομένοις ὑπὸ τοῦ ὁ Θεός" δεσπότου" , / 2 eX \ \ > Ν Ἅ τίς γάρ ἐστιν υἱὸς, καὶ γὰρ ἀγαθὸς ὧν παιδευ- A TNS ὃν οὐ παιδεύει πατήρ 5 ϑέλει νουθετεθήναι ἡμᾶς; > Ν / ? / \ re (a4 / 2 “ εἰ δὲ χωρίς ἐστε παιδείας, διὰ τῆς ὁσίας παιδείας αὐτοῦ. ἧς μέτοχοι γεγόνασι πάντες, ΕἾ 4 ΕΣ Ν \ > (heed ἄρα νόθοι ἐστὲ καὶ οὐχ υἱοί, > \ x ἔν \ ε ~ ε 4 a 4 ? εἶτα TOUS μὲν τῆς σαρκὸς ἡμῶν ἣ νουθέτησις ἣν ποιούμεθα εἰς ἀλλήλους, SECT. XIII. | THE EPISTLE TO THE HEBREWS. 591 / ” A / 5 Ν « Fi πατέρας εἴχομεν παιδευτὰς, καλή ἐστιν, καὶ ὑπεράγαν ὠφέλιμος, [ Tit. i. 8: XT |. ἫΝ e καὶ ἐνετρεπόμεθα οὐ πολλῷ μᾶλλον ὑποταγησό- κολλᾶ γὰρ ἡμᾶς μεθα τῷ ϑελήματι τοῦ Θεοῦ. τῷ πατρὶ τῶν πνευμάτων, καὶ fae LV ζήσομεν 5 [ὑποτασσώμεθα τῷ ϑελήματι αὐτοῦ. ] οἱ μὲν γάρ πρὸς ὀλίγας ἡμέρας, ΦΈΡ Χ ele κατὰ τὸ δοκοῦν αὐτοῖς, ἐπαίδευον: τὰ τέκνα ὑμῶν ὁ δὲ, ἐπὶ τὸ συμφέρον, τῆς ἐν Χριστῷ παιδείας εἰς τὸ μεταλαβεῖν τῆς ἁγιότητος μεταλαμθανέτωσαν. κ. τ. As αὐτοῦ. ὙΠ OYA Uh πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν ἀναλάθωμεν παιδείαν ἐφ᾽ 7 οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ οὐδεὶς ἐφίλει ἊΝ > ~ λυύυπης- ἄγανακτειν. The consideration, that Prov. iii. 12, is the com- mon foundation of the common train of reasoning, in these passages, taken in connection with the fact, that, where he forsakes the Ixx. reading, it is to follow that of Hebrews, greatly augments the pre- sumption, arising from their general resemblance, that the passages of S. Clement’s epistle, here cited, are taken memoriter from the parallel place of Hebrews. But, when it is recollected, that these parallel contexts themselves form part of the chain of coincidences, already exhibited, between the epistle of Clement, and the eleventh and twelfth chapters of Hebrews, the presumptive evidence rises to a level with the proof supplied, by the strongest coincidences in that chain. 592 APOSTOLICAL AUTHORITY OF [ SECT. XIII. Heb. xiii. 5. S. Clem. II. πάντες TE ἐταπεινοφρονεῖτε, μῆδεν ἀλαζονευόμενοι» G / ~ Sie ΄ὔ ὑποτασσόμενοι μᾶλλον ἡ ὑποτὰσ- σοντες [1]. Pet. ν. ὅ, 6.1 μᾶλλον διδόντες ἢ λαμθανόντες. Tt [Acts xx. 35.] > ΄ ~ ~ ΦῈ 9 ! ~ ~ 9 Ψ ἀρκούμενοι τοῖς παροῦσιν. τοῖς ἐφοδίοις τοῦ Θεοῦ ἀρκούμε- VObe The passage of Clement is a tessera from the New Testament. The part borrowed from I. Peter, is marked as a quotation, by Cotelerius: the adoption, in the next clause, of owr Lord’s single traditional saying, preserved to us by Saint Paul, no critic, who would not forfeit the name, will presume to question : is it not equally unquestionable, that the remaining clause is taken from Heb. xiii. 5, the only text in the New Testament, which contains the same sentiment, in the same form of expression ? The phrase εἴτι ἄκοντες ἡμάρτετε (obviously taken from + ‘When St. Paul exhorts some, in alike manner, Acts xx. 35, To remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive: I believe, it is generally reckoned he refers them not to any writing, but only to some words of Christ, of which he and they were well-informed. Lardner, Cred. Gosp. Hist. Works, Vol. 11. p.32. In this ex- planation, upon which I have just lighted, of Saint Paul's refer- ence, Acts xx. 35, I have the satisfaction to find Dr. Lardner’s view coincides with mine: see note on Heb. ii. 3. ap. Har- mony, Section xii. But the ¢formation which Saint Paul had received, in common with the Ephesian elders, of this saying of our Lord, throws clearest light on the expression, Heb. ii, 3. ... - > « n~ ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐξεξαιώθη. SECT. XIII. 7 THE EPISTLE TO THE HEBREWS. 593 Heb. x. 26.) which presently follows, marks, afresh, the source whence S. Clement here draws. ἀναμιμνήσκεσθε δὲ τὰς πρότερον ε f ἡμέρας» ἐν αἷς. φωτισθέντες, πολλὴν ἄθλησιν ς , - ὑπεμείνατε παθημάτων “ \ τοῦτο μὲν, ὀνειδισμοῖς τε καὶ ϑλίψεσι ϑεα- τριζομενοι" τοῦτο δὲ, - σ΄ κοινωνοὶ τῶν οὕτως ἀναστρεφο- μένων γενηθέντες. \ \ Has γὰρ τοὶς δεσμοῖς μου συνεπαθή- TUTE, Ν \ « \ HAL τὴν Aapmayny τῶν ὑπαρχόντων ὑμῶν ἀλλ᾽ ἵνα τῶν ἀρχαίων ὑποδειγ- μάτων παυσώμεθα, ΕΝ De %& | A ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γε- νομένους ἀθλητάς" λάθδομεν τῆς γενέας ἡμῶν τὰ γενναῖα ὑποδείγματα dit ζῆλον καὶ φθόνον, 2 / Ν \ / ἐκκλησίας πιστοὶ καὶ δικαιότατοι (Gal. 11. 9.1 ἐδιώχθησαν καὶ ἕως ϑανάτου δει- στύλοι νοῦ. λάδωμεν πρὸ ὀφθαλμῶν ἡμῶν τοὺς ἀγαθοὺς ἀποστόλους. [I. Cor. iv. 9.] Πέτρος, διὰ δῆλον ἄδικον, οὐχ ἕγα, οὐδὲ δύο, ἀλλὰ πλείονας ὑπέμεινε πό- VOUS, καὶ, οὕτως μαρτυρήσας, ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης. διὰ ζῆλον ὁ Παῦλος ὑπομονῆς βραθεῖον ἀπέσχεν, ἑπτάκις δεσμὰ φορέσας, ῥαθδευθεὶς, λιθασθεὶς, [II. Cor. xi. 25.] κῆρυξ γενόμενος ἔν τε τῇ ἀνατολῇ, καὶ ἐν τῇ δύσει; τὸ γενναῖον τῆς πίστεως αὐτοῦ / ” cS χλέος ἔλαδεν, QQ 594 APOSTOLICAL AUTHORITY OF [SECT. XIII, μετὰ χαρᾶς δικαιοσύνην διδάξας ὅλον τὸν κόσμον, προσεδέξασθε, καὶ ἐπὶ τὸ τέρμα τῆς δύσεως ἐλθὼν, καὶ μαρτυρήσας ἐπὶ τῶν ἡγουμέ- γῶν, γινώσκοντες οὕτως ἀπηλλάγη τοῦ κόσμου, ἔχειν, ἐν ἑαυτοῖς, κρείττονα καὶ εἰς τὸν ἅγιον τόπον ἐπορεύϑν, ὕπαρξιν ἐν οὐρανοῖς, καὶ μένουσαν. ὑπομονῆς γενόμενος μ ἐγ ι- στος ὑπογραμμός.- S. Polycarp, in his epistle to the Philippians, IX. has a passage, already noticed, similarly parallel with this of S. Clement, to this place of the Epistle to the Hebrews. While, in some of his expres- sions, this Father evidently follows as an indepen- dent writer, Heb. x. 32, &c., in others, he no less clearly appears to have had the passage just cited from S. Clement in his view. ὃ. Clement, on the other hand, has, in some respects, copied more closely after the sacred text, than the later Father has done. Both writers agree with Heb. x. 32... 35, in the subject-matter of discourse, patience, or ὑπομονή : both employ, in common with the Sa cred penman, illustrations borrowed from the games: in both, the grace of patience is alike ex- emplified by the endurance of the apostles, and, pre- eminently, of Sant Paul: but, here, S. Clement has one point of agreement with the received text of Hebrews, which S. Polycarp has omitted; and which affords ground for an inference of much im- portance, in support of the received reading of the SECT. XIII. | THE EPISTLE TO THE HEBREWS. 595 controverted clause, Heb. x. 34. In this verse, the author of the epistle speaks, according to the textus receptus, of the sympathy manifested by the Hebrew Christians, 7n his bonds, τοῖς δεσμοῖς μου συνεπαθήσατε. This reading, if the true one, is generally allowed to afford a strong argument for the Epistle to the Hebrews being the production of Saint Paul. Now it is most remarkable, that S. Clement, in the parallel passage above cited, not only introduces Saint Paul by name, as the great exemplar of patience, but confirms the personal allusion implied in the received reading (which he clearly follows), by mentioning the Apostle of the Gentiles in connection with his bonds: Παῦλος ὑπομονῆς βραδεῖον ἀπέσχεν, ἑπτάκις Seg ma φορέσας- When we call to mind, what has been already proved by a series of examples, that it is the manner of this ancient to fill up the brief personal allusions of Scripture, with the names of the persons alluded to; it seems quite impossible to avoid recognizing, in the instance before us, an explicit declaration of S. Clement’s judgment upon the authorship of the Epistle to the Hebrews, and the genuineness, con- sequently, of the received reading, τοῖς δεσμοῖς μου, Heb. x. 34. I shall close the extracts from S. Clement of Rome, with examples of coincidence, which, as will be shown more fully elsewhere, affect the testimony of the apostolic Fathers, generally, viewed as evidence for the canonical authority of the Epistle to the Hebrews: the subject of these coincidences is the high-priesthood of Christ; QQ 2 500 APOSTOLICAL AUTHORITY OF [ SECT. XIII. their value will appear, when we shall have exa- mined the corresponding coincidences in S. Ig- natius. Heb. iv. 14, 15, 16. (1) ἔχοντες οὖν a ρχ ιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς; (2) Ἰησοῦν τὸν υἱὸν τοῦ Θεοῦ, κρωτῶμεν τῆς “μολογίας- οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι (3) ~ ε ~ ταῖς ἀσθενείαις ἡ μ ὦ ν, / \ \ / πεπειραμένον δὲ κατὰ πάντα Kal? ὁμοιότητα, χωρὶς ἅμαρ- τίας. προσερχώμεθα οὖν μετὰ παῤῥη- , σίας ~ ‘Si ΄, Ν / τῷ Tpove τὴς χάριτος; ! ἵνα λάξωμεν Ἐλεον; (4) καὶ χάριν εὕρωμεν (9) εἰς εὔκαιρον βοήθειαν. S. Clem. XXXVI. αὕτη 6005, aya- (4) “Ξ cf πητοὶ, ἐν ἡ EU- pomey ic (2) τὸ σωτήριον ἡμῶν 2]. Ὁ Ἰησοῦν Χριστ ν» (1) τὸν τῶν « “ ἡμῶν», 4 Σ A (3) τὸν προστάτην καί Bon be τῆς ἀσθενείας ἡμ ὦ ν. dia τούτου, ἀτενίσωμεν εἰς τὰ ᾽ ς ’ ͵ coe Vlil. ἀρχιερξα προσφορῶν ὕψη τῶν οὐρανῶν" [Acts i. 10. Heb. xii. 2.] διὰ τούτου, ἐνοπτρισώμεθα τὴν ἄμωμον καὶ ὑπερτάτην αὐτοῦ. [11. Cor. iii. 18.] διὰ τούτου, ἠνεώχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας" [Acts xxvi. 18. Ephes. i. 18.] dia τούτου, ἡ ἀσύνετος καὶ ἐσκοτισ- μένη διάνοια ἡμῶν [Rom.i. 21. Ephes. iv. 18.] ἀναθάλλει εἰς τὸ δαυμαστὸν αὐτοῦ φῶς [I. Pet. ii. 9.] 4 Sia τούτου, ἠθέλησεν ὃ δεσπότης ὄψιν τῆς ἀθανάτου γνώσεως ἡμᾶς γεύ- σασθαι" [ Heb. vi. 4.] ὃς ὧν ἀπαύγασμα THs μεγαλω- σύνης αὐτοῦ, τοσούτῳ μείζων ἐστιν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα κεκληρονό- μῆκεν. κι τ᾿ A» [ΗΡ. tease ws 13.] This passage of δ. Clement, as will be seen on consulting the side references, is entirely made up of fragments of the New Testament. But as the last clause, together with the remainder of the SECT. XIII. | THE EPISTLE TO THE HEBREWS. 597 paragraph in which it stands, is literally edentical with part of the first chapter of Hebrews, it follows, that his allusions to Hebrews, throughout this context, are more direct and decisive, than those to any other of the epistles. Now these allusions all refer to the theme of the Epistle to the Hebrews, our Lord’s High-priesthood; and thus, his mode of introducing it, combines with his introduction of this peculiar doctrine, to guide us to his only N.'T. authority. The common represen- tation, in these contexts, of Christ, 72 his character of Migh-priest, as ‘ the helper of our infirmities,’ is a kind of agreement so peculiar, that it can be reasonably accounted for only as a tacit quotation. Heb. iii. 1. , o ὅθεν, ἀδελφοὶ ἅγιοι; / / κλήσεως ἐπουρανίου μέτοχοι, la \ > / XATAVONOAUTE τὸν aAmOTTOADY \ > / και αρχιερεα - Ω , ¢ - γ΄ \ τῆς ὁμολογίας ἡμῶν, Χριστὸν Peed || Ἰησοῦν. S. Jude, 25. / ~ ~ ~ ων μόνω σοφώ Θεῷ σωτῆρι ἡμῶν / yA δόξα καὶ μεγαλωσύνη, Scheer te κράτος καὶ ἐξουσία, \ a \ ? / ‘\ καὶ νῦν, καὶ εἰς πάντας τοὺς “- / αἰῶνας. Ayr. S. Clem. LVIII. 6 παντεπόπτης Θεὸς ws. δώῃ πάσῃ ψυχῇ ἐπικεκλη- ἐγ: 5: τοῦ ἀρχιερέως καὶ προστάτου ἡμῶν διὰ Ἰησοῦ Χριστοῦ " > χὰ ΕῚ ~ δι’ οὗ αὐτῷ \ \ 4 δόξα καὶ μεγαλωσύνη; 4 κράτος, τιμὴ, Ν cm \ > / A καὶ νῦν, καὶ εἰς πάντας τοὺς ~ ~ / ΄ αἰῶνας τῶν αἰώνων. ἀμὴν. This concluding passage of δ. Clement’s epistle is manifestly compounded from Hebrews and δ. Jude: the peculiar doctrine, and treatment, of Christ’s High-priesthood, proves his reference to the former epistle ; and the adoption, with the excep- ᾳ 69 598 APOSTOLICAL AUTHORITY OF [SECT. XIII. tion of a single word, (τιμὴ substituted for ἐξουσία) of a doxology found only in Saint Jude, establishes his quotation of the latter epistle. The terms of Saint Jude’s doxology occur Heb. i. 3, i. 9, 14, and viii. 1; and the most remarkable of them, μεγαλωσύνη, being peculiar to Hebrews and _ this Apostle, they would seem to be taken from this epistle. It deserves notice, that Heb. ii. is referred to by Cotelerius, as the source of S. Clement’s doxology. This epistle of S. Clement of Rome is charac- terized throughout, by the piety and simplicity of primitive Christianity ; but how any one, capable of forming a critical opinion, could examine the letter, and believe the writer capable to be the author of the Epistle to the Hebrews; or the passages borrowed from that epistle, to be his own composition, I own, altogether surpasses my powers of comprehension. His credulity, (be- trayed in the adoption of the fable of the Phoenix), the weakness of his reasoning, and the inequality of his style, the moment he quits Scripture ground, mark, with a clearness which should point it out toa very child in criticism, the line of sepa- ration. But there isa mark even still more deci- sive. The existence of the laws of parallelism throughout the Epistle to the Hebrews, and the total absence of these N. T. laws of composition from the writings of the Fathers, is alone sufficient to set aside the claims of SS. Barnabas and Clement, and to identify the Epistle to the Hebrews with the canonical books of the New SECT. XIII. | THE EPISTLE TO THE HEBREWS. 599 Testament. This test, altogether unknown to preceding critics, is among the most important obligations of sacred criticism to the author of ‘Sacred Literature.’ S. IGNATIUS. Every intelligent reader must perceive, what we have seen admitted by our best critics, that the epistles of δ. Polycarp and δ. Clement of Rome, are little else, as compositions, than a tissue of texts of Scripture; than compilations from the books of the New Testament. The genuine epistles of S. Ignatius, to which we now come, are of a dif- ferent character, in point of style ; bearing, in the main, the aspect of original compositions, —with New Testament allusions, and, here and there, distinct passages taken from the New Testament, inter- spersed. ‘The apparent references, by a writer of this stamp, if less frequent, are not less valuable, than those of his fellow-witnesses. The first passage which I shall quote from this Father, occurs in his epistle to the Philadelphians ; and contains, to my apprehension, a distinct, though tacit, reference, to Heb. vi. 7. Heb. vi. 7. S. Ignat. ad. Phil. III. Vi γὰρ ἡἣ πιοῦσα ἀπέχεσθε τὸν ἐπ᾽ αὐτῆς πολλάκις ἐρχό- μένον ὑετὸν, καὶ τίκτουσα βοτάνην εὖ- τῶν κακῶν βοτανῶν berov ἐκείνοις ἅστινας Woods καὶ γεωργεῖται, οὐ γὙεώργ ΕἾ ᾿Ιησοῦς Χριστὸς, διὰ τὸ QQ 4 600 APOSTOLICAL AUTHORITY OF [SECT. XIII. μεταλαμβάνει εὐλογίας ἀπὸ μὴ εἶναι αὐτοὺς φυτίαν τοῦ τοῦ Θεοῦ. πατρός. [S. Matth. xy. 18.1 The terms βοτάνη, and γεωργέομαι, common to these passages, are in the New Testament, ἅπαξ λεγομένα of the Epistle to the Hebrews. In the passage of Hebrews, and in the parallel passage of Ignatius, these agricultural terms, further, are alike employed in a spiritual sense, with the same peculiar, at once, and Pauline application to the husbandry of the Gospel, and with similar refer- ences to God and to Christ; to Christ, as the husbandman, to God, as giving the increase. The nearest correspondence with both passages, through- out the New ‘Testament, is I. Cor. ii. 6...9, and II. Tim. u. 6: reference to these places of Saint Paul, will only show more clearly, that Igna- tius here follows Hebrews; while that he follows Hebrews as canonical Scripture, is further dedu- cible from the fact, that, where he diverges from this authority, it is only to copy from another Scripture, namely, from our Lord’s saying, S. Matth. xv. 13. The very antithetical use of this imagery, by the Apostolic Father, who substitutes the ex- pression κακῶν βοτανῶν, for the βοτάνην εὔθετον of the sacred penman, and the barrenness of the land untilled by Christ Jesus, for the fruitfulness of the land blessed with increase by God, ... serves only to heighten and bring home the designed reference ; the contrast wearing every appearance of being suggested to the later, by the earlier authority. That this, in fact, is the case, can be further gathered, from the resumption of this topic, by SECT. XIII.] THE EPISTLE TO THE HEBREWS. 601 S. Ignatius, in his epistle to the Trallians ; where we find it not only resumed, but resumed, also, with strong marks of reference to the opposite side of the picture, Heb. vi. 8. Heb. vi. 8. S. Ignat. ad Trall. VI. ΧΙ]. ἐχφέρουσα δὲ ἀκάνθας καὶ τρι- μόνῃ τῇ χριστιανῇ τροφῇ χρῆ- θόλους. σθαι. [ Heb. v. 12. 14.] ἀδόκιμ OS, ἀλλοτρίας δὲ Bot ἄ νη ς ἀπέ- χεσθαι" καὶ κατάρας ἐγγὺς, ἥτις ἐστιν αἵρεσις. ἧς τὸ τέλος εἰς καῦσιν. ἵνα μὴ ἀδόκιμος εὑρεθῶ. ad Ephes. X. ἵνα μὴ τοῦ Διαδόλου βοτά νὴ τις εὑρεθῇ ἐν ὑμῖν. Does not the recurrence, in different pieces of Ignatius, of the same ruling words and ideas, strongly indicate a mind under the dominion of a given sentiment and text of Scripture ? The connection of the next passage to be sub- mitted, from the Epistle of Ignatius to the Ephe- sians, with this immediate context of Hebrews, gives to these independent coincidences the advan- tage of mutually received and reflected light. The following is the coincidence now in question. Heb. vi. 1. S-Ignat. ad Ephes. XV. διὸ ἀφέντες τὸν τῆς ἀρχῆς ὁ τοῦ Χριστοῦ λόγον, λόγον Ἰησοῦ κεκτημένος ἐπὶ τὴν τελειότητα ἵνα τέλειος He φερώμεθα. + ὧν οὐδὲν λανθάνει ὑμᾶς, ἐὰν τελείως εἰς ᾿Ιησοῦν Χριστὸν ἔχετε Ν 4 ὔ Ν Ν > Ν “ Ψ \ > Ν oe ee Ἂς τὴν πίστιν καὶ τὴν ἀγαπὴν, ἥτις ἐστὶν, ὠρχὴ ζωῆς καὶ τέλος" ὠρχὴ μὲν πίστις, τελὸς δὲ ἀγάπη. --- S. Ignat. ad Eph. XIV. 602 § APOSTOLICAL AUTHORITY OF [SECT. XIII. The peculiarity of the sentiment common to these passages, namely, the word of Christ Jesus, as the bond of Christian perfection, contains a note of reference, strong in itself, and strongly corro- borative of those previously adduced : this chapter of Hebrews seems to have had possession of the mind of the writer. Heb. x. 28, 29. > / / / ἀθετήσας τις νόμον Μωσέως, S. Ignat. ad Ephes. XV. > x ε X / ~ Eb OUV OF XATA TAPKA TAUTA πράσσοντες \ > ‘ ae \ a χωρὶς οἰκτιρμὼν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν > ¥ 1. ἢ ἀποθνήσκει" ἀπέθανον, / ~ , πόσῳ (δοκεῖτε) χείρονος ἀξιωθήσεται τιμωρίας, , ~ πόσῳ μᾶλλον ‘ ἐὰν πίστιν Θεοῦ ἐν κακῇ διδα- σκαλίᾳ φθείρῃ, « ἈΝ eX ~ ~ ep. < > ~ Ἂ, ? ὁ τὸν υἱὸν τοῦ Θεοῦ xarama- ὑπὲρ ἧς ᾿Ιησοῦς Χριστὸς ἐ σ- τήσας; Tavp ody; καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος ἐν ᾧ ἡγιάσθη, καὶ τὸ πνεῦμα τῆς χάριτος ἐνυδρίσας 5 κ.λ. ἐς. ΧΙ 9. καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ κατ- ὁ τοιοῦτος; ῥυπαρὸς γενόμενος, εἰς τὸ πῦρ τὸ ἄσδεστον χωρήσει. αναλίσκον- Heb. vi. 4, 5, 6. 2907 κ᾿ κ᾿ “ θέ / , ~ ὃ ~ ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους TE τῆς δωρεᾶς τῆς ἐπουρανίου; The words ἀρχὴ and τέλος, as descriptive of the Christian course, and the former in similar connection with πίστις; &c. do not occur any where in the N. T., except Heb. vi. 1, 2, &c. This passage of Ignatius, therefore, materially strengthens the proof of reference, contained above, in the next section of his Epistle to the Ephesians. SECT. XIII.] THE EPISTLE TO THE HEBREWS. 603 καὶ μετόχους γενηθέντας πνεύματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δυνάμεις τε μέλλοντος αἰῶνος, καὶ παραπεσόντας, πάλιν ἀνακαι- νίξειν εἰς μετάνοιαν, ἀνασταυροῦντα ς ἕαυτοῖς τὸν υἱὸν τοῦ Θεοῦ. x. A. The coincidence of sentiment in the foregoing passages, with the strong, though broken, verbal coincidences, has led Lardner, very justly, to mark this, as a probable reference to Hebrews. The passage now added, from Heb. vi. 4...6, and strictly parallel with Heb. x. 28, 29, materially strengthens the probability: the ‘ crucifying afresh the Son of God,’ naturally suggesting to Ignatius, when following the latter passage, the introduction of our Lord’s crucifixion. The expression of Ignatius, ἐκ τοῦ προκειμένου ζῇν (ad Ephes. XVII.) compared with Heb. vi.18. xi. 1, 2, (the agonistic term being peculiar to Saint Paul and Hebrews, ) adds a mark of reference. Heb. xi. 39. xii. 1. xiii. 10. S. Ignat. ad Magnes. VII. \ κ᾿ 7 ΄ zy καὶ οὗτοι πάντες. XA, πάντες οὖν / « > “ Ν / TPEX WILE. Xe Ae ὡς sic [ἕνα] ναὸν συντρέχετε Θεοῦ, μ᾿ » « ΘΝ WN , ἔχομεν δυσια στήριον. ὡς ἐπὶ ἐνϑυσιαστήριον. This sentence of Ignatius appears to be made up from the above places of Hebrews: where alone we find the term ϑυσιαστήριον, applied to the christian altar and sacrifice: an application, it is deserving of special remark, which we find further made by this apostolic Father, ad Rom. II. and ad Philadelph. ΓΝ. The repetitions of a doctrine so peculiar, strongly mark the reference to the sole New-Testament authority, Heb. xiii. 10. The 604: APOSTOLICAL AUTHORITY OF [ SECT. XIII. term ϑυσιαστήριον, being itself peculiar, in the New Testament, to Saint Paul, recalls to mind this Apostle, as the authority followed by Ignatius. Heb. xiii. 7. 21. S. Ignat. ad Rom. TX. μνημονεύετε μνημονεύετε ἐν τῇ εὐχῇ ὑμῶν τῶν ἡγουμένων ὑμῶν . ««.«..«. τῆς ἐν Συρίᾳ ἐκκλησίας; ὁ δὲ Θεὸς τῆς εἰρήνης: «ἥτις, ἀντ᾽ ἐμοῦ, 6 ἀναγαγὼν ἐκ νεκρῶν Ν Ὗ ~ 6a , ~ -“ ~ TOY WOLMEV A τῶν TP00K~ ποιμένι TH Θεῷ χρῆται" τῶν Ἀ / Ε “ ὃ by, , 7 > Ἢ Ἢ τὸν μέγαν, ἐν αἵματι διαθήκης μόνος αὐτὴν ᾿Ιησοῦς Χριστὸς αἰωνίου, .««.- τὸν Κύριον ἐπισκοπήσῃ. [1]. Pet. ii, ἡμῶν ᾿Ιησοῦν- 25.] Acts xx. 28. / z ε > A Ν ~ , > τὰ ε« ~ προσέχετε οὺυν εαῦτοις. καὶ πᾶντι τῷ ΠΝ ed § μ νι Ws εν ῳ υμᾶς \ ~ Shey 3, > / , τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκοπους ποιμαίνειν , ~ ~ ἃ / ~ ἢ τὴν ἐκκλησίαν τοῦ Θεοῦ, ἣν περιεποιήσατο διὰ τοῦ ἰδίου αἵματος. The opening clause of this passage of S. Ignatius has every air of a paraphrase on that of Hebrews ; ἐν τῇ εὐχῇ ὑμῶν being the expression, of what is im- plied in μνημονεύετε. His representation of God, as the Shepherd, and of Christ, as the Bishop, of the flock, seems taken, jointly, from Heb. xiii. 21, and Acts xx. 28, ... which last context is plainly fol- lowed by Saint Peter. The joimt reference to Acts and Hebrews, looks like following a common authority ; a common authority, which, in the former instance, we know, and, in the latter, infer, to be that of Saint Paul. The next passages which I shall quote from SECT. TIT. | THE EPISTLE TO THE HEBREWS. 605 Ignatius, occur in his epistle to the Smyrneans ; I submit them, not as direct references, but as the kind of passages likely to be written, on the sub- ject of persecution, by a man previously familiar with the descriptions in the eleventh chapter of Hebrews. ΕΠ. ΣΙ 997. 97: Xl. 1, Ὁ. ἔφραξαν στόματα λεόντων, ? ΄ x ἔσδεσαν δύναμιν πυρὸ ς; ow / / EDUYOY στόματα LAV AID aS, ? / ? Ἀ > ἐνεδυναμώθησαν ἀπὸ ἀσθε- νείας. “φονοφοὺν Σ / , > / ἐν φόνῳ μαχαιρᾶς ἀπέθανον. δ ὑπομονῆς τρέχωμεν .. ἀφορῶντες εἰς τὸν τῆς πίστεως ἀρχηγὸν καὶ τελειωτὴν Ἰησοῦν ὅς, ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς, abe ὑπέμεινε σταυρὸν, αἰσχύνης καταφρονήσας. olehen dbs καὶ γὰρ τοῖς δεσμοῖς μου συν- / emadnoare. S.Ignat. ad Smyrn. IV. X. τι δὴ καὶ ἐμαυτὸν ἔκδοτον δέ- δωκα τῷ ϑανάτω. πρὸς πῦρ, πρὸς μάχαιραν; πρὸς ϑηρία; ἀλλ᾽ ἐγγὺς μαχαίρας, ἐγγὺς Θεοῦ: μεταξὺ ϑηρία, μεταξὺ Θεοῦ. ὄνον ἐν τῷ ὀνό Ἰησοῦ μ ν τῷ ὀνόματι Ἰησοῦ Χριστοῦ, ? Ἁ ~ εἰς τὸ συμπαθεῖν (Heb. x. 34.] 7 / πάντα ὑπομένω, αὐτῷ, ‘ αὑτοῦ με ἐνδυναμοῦντος, ~ ͵ 2 / τοῦ τελείου ἀνθρώπου γενο- / μένου. Ν \ 4 -“ 2 G καὶ τὰ δεσμά μου, & οὐχ ὑπερ- 4 φανήσατε; ΣΝ 2 / 2 ε ~ οὐδὲ ἐπατισχύνθητε" οὐδε ὑμᾶς ἐπαισχυνθήσεται ἣ τελεία πίστις, Ἰησοῦς Χριστός. 606 APOSTOLICAL AUTHORITY OF [ SECT. XIII. The more closely these contexts are examined, the more clearly, I think, it will appear, that the sentiments and expressions of Ignatius are bor- rowed, from the passages of Hebrews here placed opposite to them. The following clause, from the same epistle of Ignatius, I do not hesitate to give as a tacit quota- tion of the corresponding clause in Hebrews. Heb. vi. 19. S. Ignat. ad Smyrn. VIII. ἀσφαλῆ καὶ βεθαίαν. ἵνα ἀσφαλὲς ἦ καὶ βεδαίον. This combination (the words of which occur together once, but unconnectedly, in the Book of Wisdom) is found, elsewhere, neither in the Ixx., nor in the New Testament: short as the phrase is, it bears the stamp of an original author ; and, con- sequently, of an undoubted reference, by δ. Igna- tius, to Heb. vi. 19. Rom. xv. 1. Heb. x. 82. S. Ignat. ad Polycarp. I. ὀφείλομεν δὲ ἡμεῖς οἱ δυνατοὶ πάντων ‘ > iA ~ > 4 ἣν / τὰ ἀσθενήματα τῶν ἀδυνάτων τὰς νόσους βαστάζειν" βάσταζε, ε / πολλὴν ἄθλησιν ὡς τέλειος; ἀθλητής. ε / ὑπεμείνατε παθημάτων. S. Ignat. ad Polycarp. III. μεγάλου ἐστὶν ἀθλητοῦ, τὸ δέρεσθαι καὶ νικᾶν: μάλιστα δὲ “ ~ / ε / σ Ν 9 ἘῸΝ ε “ « ἕνεκεν Θεοῦ πάντα ὑπομένειν, - « .« ἵνα καὶ αὐτὸς ἡμᾶς ὑπο- μείνῃ. The former of these passages of Ignatius, is 607 SECT. irr; | THE EPISTLE TO THE HEBREWS. apparently made up from Romans, and (as is shown more clearly by the second passage, from the ad- joining context) from Hebrews. ‘The second pas- sage is so plain a paraphrase of Heb. x. 32, that none can deny the reference to Hebrews, who is not prepared, also, to deny the adjacent reference to Romans xv. 1. undeniable. This reference, however, seems Heb. x. 32. 34. πολλὴν ἀθλησιν ὑπεμείνατε.... καὶ γὰρ τοῖς δεσμοῖς μου συν- / επαθήσατε. ΠΣ Si Un ἐκ φαινομένων τὰ βλεπόμενα. ὙΠ ΣΙ 97: Ν \ 5. Ὁ 7. « epanes τὸν γὰρ ἀόρατον we ὁρῶν. SE Dad Rene οὐ... « ψηλαφωμένῳ ὄρει. ὰ ΑἿΣ τ νι / OS eee ὑπεμεεινε TTAUPOV. S. Ignat. ad Polycarp. II. νῆφε, ὡς Θεοῦ alAnrys:.... (ν \ / ἃ» ΄ καὶ τὰ δεσμά μου, ἃ ἠγάπησας. ΠῚ τέ / ἵνα τὰ φαινόμενα... τὰ OE ἀόρατα. ΣΎ ἢ ἢν \ af ἊΝ » ε -“ « Ν τὸν ἀόρατον, τὸν δι’ ἡμᾶς ὁρατὸν, τὸν ἀψηλάφητον,... .. \ x ΓΑ / re ~ τὸν κατὰ πάντα τρόπον δι᾿ ἡμᾶς ὑπομείναντα. Leaving these fragments to speak for themselves, I turn to a coincidence, which reaches beyond agree- ment in words and sentiments, to the main subject of the Epistle to the Hebrews. With this coinci- dence, I shall close the evidence borne by the Apostolic Fathers. 008 APOSTOLICAL AUTHORITY OF [SECT. XIII. Heb. vii. 22. 26. ds Ν , καὶ οἱ μὲν πλείονές εἶσι γεγο- καλοὶ καὶ vores bE PEG. X.T.A. οἱ iepets: τοιοῦτος γὰρ ἡμῖν ἔπρεπε κρεῖσσον δὲ ἀρχιερεὺ ς. κιτολ. ὁ ἀρχιερεὺς. νου ΤΕ 4. ᾿» / , - c τοσούτῳ κρείττωντ γενο- κρεῖσσοντ δὲ ὁ ἀρχιερεύς. μενος τῶν ἀγγέλων. Τὸ Δὲ ΣΎ ΠῚ A Nt ταν πίον ~ / TO ἔλαττον ὑπὸ TOU x pebt- TOVOS εὐλογεῖται. *e@eee 99. κατὰ τοσοῦτον κρείττονος διαθήκης γέγονεν ἔγγυος ᾽[η - σοῦς. ΠῚ Wile Os γυνὶ δὲ διαφορωτέρας τέτευχε / λειτουργίας, A A ϑ' / ὅσῳ καὶ κρείττονός 3 iA / ἐστι διαθήκης μεσίτης, ἥτις ὦ 4A / τ ἐπὶ κρείττοσιν ἐπαγγε- λίαις γενομοθέτηται. ΣΧ ΝΣ Ese. τ Ν Ν © ij ἀνάγκη οὖν τὰ μὲν ὑποδείγματα τῶν ἐν τοῖς οὐρανοῖς, T κρείσσων and κρείσσον, are among the words peculiar to Saint Paul and Hebrews. SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 609 τούτοις καθαρίζεσθαι" αὐτὰ δὲ τὰ ἐπουράνια κρείττοσι ϑυσίαις παρὼ ταύτας. ΧΙ Ὁ. DAS ἀλλὰ προσεληλύθατε ....-. 4 καὶ διαθήκης νέας μεσίτη Inco ηκὴῆς ς μεσιτὴ ἴσου, / ~ καὶ αἵματι ῥαντισμοῦ / ~ xpebkTTOVva λαᾶλουντι παρὰ τὸν ᾿Αθδέλ. Did the evidence rest here, can there be a ques- tion, that the καλοὶ oi ἱερεῖς" κρείσσον δὲ ὁ ἀρχιε- ρεὺς, of Ienatius, is taken from the single book of the New Testament, in which the doctrine of Christ’s High-priesthood is laid down: in which this very contrast, between the Jewish-priesthood, and the High-priesthood of Christ, is set forth; and set forth, moreover, by the seven-fold repetition of this very epithet κρείσσων; But so far is the evidence from restmg here, that these decisive marks of re- ference constitute only its commencement ; as will be seen, on laying the whole passage of δ. Ignatius side by side, with another parallel passage from the Epistle to the Hebrews. Before turning to this parallelism, I would put only this question, ... Upon the doctrine of chances, what is the amount of the improbability, that the phrase κρείσσον δὲ ὁ ἀρχιερεὺς should have been lighted upon by an author, who had not previously read the Epistle to the Hebrews, its sole Scriptural authority ? The improbability, if thus analyzed, I believe would prove sufficient to demonstrate the reference: but a single allusion of RR 610 APOSTOLICAL AUTHORITY OF [ sEcT. XIII. this kind, by a primitive christian author, assigns the highest possible authority to the piece to which it is made. Heb. ix. 2. σκηνὴ γὰρ πρώτη. ... κατεσκευάσθη ἣ 4 / Ce ate τις λέγεται ayia A Ν Ν ὔ / μετὰ δὲ τὸ δεύτερον καταπετα- σμα; Ἀ ε / - σκηνὴ Ἢ λεγομένη ayia ε / e ayiwy > Ν \ 7 \ εἰς μὲν THY πρώτην σκηνὴν διαπαντὸς εἰσίασιν οἱ ἱερεῖς... / ~ εἰς δὲ τὴν δευτέραν, ἅπαξ τοῦ ἐνιαυτοῦ, μόνος ὃ ἀρχιερεύς. sisi ὙΠ the κεφαλαίον δὲ ἐπὶ τοῖς λεγομέ- VOCs τοιοῦτον ἔχομεν ἀρχιερ ea. eee ΙΧ. 11. Χριστὸς δὲ παραγενόμενος a ρ- χιερεύς. Ά Ν ΜΕ - ἕ καλοὶ καὶ OF ἱερεις / x ε » κρείσσον δὲ ὁ ἀρχιε- Ν pevs, ὁ πεπιστευμένος ° nw , Ta aYIa THY ἀν ἐν» ἃ / , ὃς μόνος πεπίστευται Ἁ A ~ ~ τὰ κρυπτὰ τοῦ Θεοῦ. 3) ON a 4 ~ Ν αὐτὸς ἂν ϑύρα τοῦ πατρὸς. » κὶ ee! Ov ἧς εἰσέρχονται ᾿Αδραὰμ, καὶ Ἰσαὰκ, καὶ ᾿Ιακὼδ, ᾿ς ε “ \ ε » ΄, καὶ Ob προῷζηται, καὶ OF ἄἅπο- στολοι, καὶ ἣ ἐκκλησία. ? , YA 5) \ 2 ἐξαίρετον δὲ τι ἔχει TO εὐαγ- / γξλίον, \ f re , € ~ τὴν παρουσίαν τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, ἣν ΄ > "Ὁ Ν \ > 4 τὸ πάθος αὐτοῦ, καὶ τὴν ἀνά- στασιν" οἱ γὰρ ἀγαπητοὶ προφῆται κα-᾿ / > ἂν f τηγγείλαν εἰς AUTO. In addition to the proofs of reference already supplied, by the unity and exclusive peculiarity of the subject ; by the antithetical contrast, in both contexts, between the Aaronic priesthood and the 44 SECT. ΧΙ1Π1.7 THE EPISTLE TO THE HEBREWS. 611] High-priesthood of Christ ; and by the signal coin- cidence, in the common use, in this connection, of the epithet κρείττων, we have, in the passage of S. Ignatius, now quoted in full, the μόνος ὁ ἀρχιερεὺς, of Heb. ix. 7, answered by the 6 ἀρχιερεὺς .. « ὃς μόνος of Ignatius; and the ἅγια ἁγίων, of Hebrews, by the τὰ ἅγια τῶν ἁγίων of this Father ; while the remainder of the passage is, simply, a paraphrastic comment, after the manner of this ancient, upon the dignity of Christ’s High-priesthood, as revealed in the Epistle to the Hebrews. The character of this last coincidence, as respects the theme of the paraphrase, is equally peculiar and important. ‘The priestly office of Christ is rather implied than expressed, in the other Books of the New Testament: it is the sulyject of the Epistle to the Hebrews. As the apostolic Fathers are generally allowed to have modelled even their language, upon the Scriptures of the New Testa- ment, it is plainly to be inferred, where they enter largely and circumstantially into the exhibition of a catholic doctrine, that they take their materials and arguments from the same authoritative source. But the apostolic Fathers, to Justin Martyr inclu- sive, do enter largely and circumstantially into the exhibition of the priestly office of our Lord,... which exhibition is to be found, in the New ‘Testa- ment, in the Epistle to the Hebrews only: they treat, also, this mysterious doctrine, in the very terms in which it is treated in that Epistle ; repre- senting Jesus Christ as our Priest, as our great High Priest, as a Priest for ever after the order of RR 2 612 APOSTOLICAL AUTHORITY OF [SECT. XUI. Melchisedec. The Epistle to the Hebrews alone, of the whole New Testament, makes this applica- tion of the 110th Psalm: the application is fear- lessly adopted by the apostolic Fathers. The alternative is unavoidable: it is decisive. Either the writers in question have, in this momentous instance, departed from the whole tenor of their own remains, or they build the great doctrine of the High-priesthood of Christ, upon the canonical authority of the Epistle to the Hebrews. If the argument of this chapter has been deduced with fairness (and it has been conducted, throughout, with strict adherence to received rules and exam- ples), the nature and extent of the external evidence, afforded by the apostolic Fathers, amount to this : 1. That these remains, of which a large pro- portion is confessedly a texture of fragments of Scripture, especially of the Scriptures of the New Testament, contain apparent references to the Epistle to the Hebrews, equally numerous, at least, with their apparent references to any other books of the New Testament. 2. That they supply very many examples of coincidence with this Epistle, as strongly marked, as the strongest of those which Dr. Lardner, where he treads on uncontroverted ground, has given, without hesitation, as specimens of ‘undoubted reference,’... of which examples, further, several have been selected, by the more independent critical judgment of Dr. Jortin, and of Archdeacon Paley, as manifestly taken from the Epistle to the Hebrews. 8. That various instances occur, in which the apostolic Fathers are to be found SECT. ΧΙΠ.} THE EPISTLE TO THE HEBREWS. 613 following each other, in their references to given texts; in which instances, the common reference of all parties to the Epistle to the Hebrews can be made out, by their general agreement with the text of that Epistle ; by their agreement between them- selves, where they depart from this text; and by their independent agreements with this original document, as a common source. 4. That S. Cle- ment of Rome has quoted, or copied, nearly con- tinuously, the tenth, the eleventh, and the twelfth chapters of the controverted Epistle. 5. and lastly. That S. Polycarp, the disciple of St. John, has, in his Epistle to the Philippians, formally cited, as a precept of Apostolical authority, or rather, it would appear, as a precept of the Apostolical evangelist of the church of Philippi, Heb. xu. 28. Such is the state of the external evidences, as respects the testimony of the apostolic Fathers, supposing the question of the authorship to rest upon the authority of external evidences alone. But, if previously and independently decided by the internal evidences, the external, at once, assume the rank, not of probability, but of demonstration ; and the received title of the Epistle to the Hebrews stands established, by the highest possible consent of testimony, IN THE UNION OF BOTH. PANTAENUS. The testimonies, hitherto noticed, belong to a period of ecclesiastical history, prior to the rise of any discussion, respecting the author and authority of the Epistle to the Hebrews. These testimonies, Ω KR Rew 014 APOSTOLICAL AUTHORITY OF [ SECT. XIII. it will be observed and recollected, are as strongly marked, as most of the testimonies, of an equally early date, bearing upon the canonical authority of the other books of the New Testament. At the commencement of the second century of the Chris- tian era, the Epistle to the Hebrews, consequently, stood on the same footing, in point of historical evidences, with by far the greater part of the New Testament. The origin of the controversy respecting the author and authority of this epistle dates from the time of Panteenus, the first of the post-apostolic Fathers, whose testimonies I shall now proceed briefly to re-examine. Butas, in the conduct of the discussion, great stress has been laid, by modern critics, upon the ecclesiastical testimonies of the second and third centuries, it becomes proportion- ately important, that the real amount and value of these testimonies should be examined into with care, and estimated with discrimination. If we would thus examine and discriminate, we cannot, I conceive, too carefully distinguish, between that part of the post-apostolic testimonies, which is drawn, professedly, from history, or tradition ; and that part, which is derived, confessedly, by each writer for himself, from consideration of the style of the Epistle. Obvious and important as this distinction is, it will be found to have been very inadequately attended to, or rather altogether over- looked, both by the advocates and opponents, in modern times, of the received title. Now, if we shail succeed, in making it appear, SECT. XIII. | THE EPISTLE TO THE HEBREWS. 615 that what is traditional, in the testimonies of the early post-apostolic Fathers, upholds, so far as it goes, the authority of the received title of the Epistle to the Hebrews, while their objections, on the other hand, shall be found to originate and terminate in supposed difficulties arising from the style, our cause is so far gained; the alleged total discrepancy from the style of Saint Paul, having been already disproved, by comparative analysis of Hebrews and of his undisputed Epistles ; and all objections, of a critical nature, shown to be not only unfounded in fact, but to be directly at variance with the whole facts of the case. Thus much premised, I would reconsider the testimonies of three early post-apostolic Fathers. The following passage of Clemens Alexandrinus, preserved by Eusebiust, exhibits the testimony of his master Panteenus, A.D. 180., being the earliest reference extant to the author of the Epistle to the Hebrews. ἤδη δὲ, ὡς ὅ μακάριος ἔλεγε πρεσθύτερος, “© ἐπεὶ 6 Kupios’Andarodos ay τοῦ [lavroxparopos, ἀπεστάλη πρὸς EEpasous, διὰ μετριότητα ὁ Παῦλος; ὡς ay εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑδραίων ἀπόστολον" διά τε τὴν πρὸς τὸν Κύριον τιμὴν, διά τε τὸ ἐκ περιουσίας καὶ τοῖς “E6pators ἐπιστέλλειν, ἔθνων κήρυκα ὄντα καὶ ἀπόστολον.᾽ Here is the first explicit mention on record, of Saint Paul, as the author of the Epistle to the Hebrews; and I must own myself incapable of imagining, how clearer, or more unexceptionable evidence, that such, in the year of our Lord 180., + Hist. Eccles. Lib. VI. Cap. xiv. RR 4 616 APOSTOLICAL AUTHORITY OF [ SECT. XiH- was the received belief, could be comprized within the same number of words. The reader will please particularly to observe, that Panteenus, as cited by Clement of Alexandria, does not speak as arguing in defence of the Apostle’s claim to the authorship, but as deriving an argument, to account for the omission of his name in the address of the Epistle, from this claim, as an undisputed and indisputable thing. ‘The slighting manner in which Michaélis has introduced this passage, can be accounted for only from his having, like too many of his prede- cessors and successors, preyudged the cause. Let us reflect only, what would be the likely impression upon a competent reader, unacquainted with the existence of the controversy, who should peruse this passage of Pantzenus for the first time. 5. CLEMENS ALEXANDRINUS. The decisive testimony of Panteenus, affirming the belief of his time, is succeeded and supported by that of his disciple, the celebrated Clemens Alexandrinus ; with whom appears to have origin- ated the objection, since so much canvassed, arising from the character of the style. ‘This objection he, at the same time, states and obviates as follows: καὶ τὴν πρὸς Ἑ δραίους δὲ ἐπιστολὴν, Παύλου μὲν εἶναι φησὶ, γεγράφθαι δὲ “Efpators ἑδραϊκῇ φωνῇ" Λουκᾶν δὲ φιλοτίμως αὐτὴν μεθερμηνεύσαντα, ἐκδοῦναι τοῖς ἕλλησιν. ὅθεν τὸν αὐτὸν χρῶτα εὑρίσκεσθαι κατὰ τὴν ἑρμηνείαν ταύτης τῆς ἐπιστολῆς, καὶ τῶν πράξεων. μὴ προγεγράφθαι δὲ ro, Παῦλος ᾿Απόστολο ς, εἰκότως" “EGpatois γὰρ, φησὶν, ἐπιστέλλων, πρόληψιν εἰληφάσι κατ᾽ - © ’ὔ - αὐτοῦ, καὶ ὑποπτεύουσιν αὐτὸν, συνετῶς πάνυ οὐκ ἐν SECT. XIII. | THE EPISTLE TO THE HEBREWS. 617 ἀρχῇ ἀπέστρεψεν αὐτοὺς, τὸ ὄνομα els. The ingenuity which Clement of Alexandria here exercises, to account for and remove the difficulty, which he conceived to exist, against the received title, in the character of the style, is, alone, demonstrative proof of the weight and credit which this great ancient attached, to his traditional information on the sub- ject: an authoritative tradition, it is most clear, so outweighed his private judgment as a greek scholar and critic, as to force him into the adoption of a middle term, the idea of a hebrew original, to meet the imaginary objection to the received title, arising from the style. ORIGEN. We come now, at length, to re-examine the testimony of Origen: a testimony which requires to be analyzed with peculiar care, inasmuch as the suffrage of this Father, the celebrity of his name giving a factitious weight to his opinions, has been more instrumental than all other circumstances put together, in perpetuating this controversy, by con- trolling the judgment of nearly all succeeding cri- tics. Yet of this much-quoted testimony, I hope satisfactorily to show, 1. that, so far as it is grounded on historical, or traditional, information, it unequi- vocally supports the authenticity of the received title of the Epistle to the Hebrews ; and 2. that, so far as it brings this title mto question, the testimony of Origen amounts to nothing more than a state- ment of his own private judgment, formed from most partial and imperfect consideration of the style of the greck Epistle. 618 APOSTOLICAL AUTHORITY OF [SECT. XIII. The first point in the testimony of Origen, as quoted by Eusebius, which claims our attention, is his statement of the existence, in his time, or A.D. 200-230, of an ancient historical tradition, which had handed down the Epistle to the Hebrews as the production of Saint Paul. εἴ τις οὖν ἐκκλησία ἔχει ταύτην τὴν ἐπιστολὴν ὡς Παύλου, αὕτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ" οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. This passage distinctly affirms the existence, in Origen’s day, of a tradition of good authority, and long standing, possessing, in a word, all the characters of authentic history, which ascribed the controverted Epistle to Saint Paul. Lest, in thus understanding the passage, I should be thought to have strained the signification of the expression παραδεδώκασι, 1 must bring to the reader’s recollection the ascertained force of the term, as it is employed by ecclesiastical writers generally, and, especially, as it is to be understood in the writings of Origen himself. ‘The term παράδοσις (observes Professor Michaélis) in ecclesiastical history, signifies, not, merely report or hearsay, but a communication of accounts on which we may depend; of which the very example in question affords a proof; for, through the channel of παράδοσις, Origen says that he had learnt, ‘ that the first Gospel was written by S. Matthew,’ &c.... It is evident, likewise, that Eusebius took the word in a most respectable sense ; since he introduces the quotation from Origen, which begins, ὡς ἐν παραδόσει μαθὼν, by saying that he acknowledged only four Gospels, τὸν ἐκκλησιαστικὸν / / 3 φυλάττων κανόνα. SECT. XIII. ] THE EPISTLE TO THE HEBREWS. 619 Dr. Townson, upon St. Luke i. 2, remarks ex- actly to the same effect: ‘ καθὼς παρέδοσαν, Sicut tradiderunt : Vulgate. ‘This may signify, what the apostles had delivered in writing, as well as by word of mouth ; for παράδοσις comprehends both. It is so used by St. Paul, II. Thess. il. 15; and by Greek ecclesiastical authors. The same latitude has traditio, in Latin writers. Accordingly, Gro- tius, in a short note on the words, thus paraphrases them: “* By word of mouth, as the other Apostles, or bywriting, as Matthew.”—See Townson’s Works, vol. i. p. 210, and the authorities there referred to. In the passage under consideration, therefore, Origen, as I have stated, rests the authenticity of the received title of Hebrews, not, merely, upon report or hearsay, but upon the authority of an ancient historical tradition. But, further, the va- lidity of the παράδοσις, in this instance, is doubly certified to us, by the emphatic expressions, οὐ γὰρ εἰκῆ, and οἱ ἀρχαῖοι ἄνδρες, «ἘΠ former phrase marking, strongly, the grave character of the testimony ; the latter, the number, as well as the antiquity of the witnesses. Although Origen does not name his authorities, his description itself necessarily ex- cludes, from their number, Clemens Alexandrinus ; and, thereby, gives, to the testimony of that Father, and, not improbably, to that of Panteenus, also, the corroboration of earlier, and independent witnesses. In the passage next to be considered, we have, in the expressions of Origen, fresh proof, not less unequivocal, of his being in possession of evidences, sufficient, in his judgment, to establish, against all objection, the claim of Saint Paul to the author- 620 APOSTOLICAL AUTHORITY OF [SECT. XIII. ship. His words are these: εἰκός τινα, Sab owevoy ἀπὸ τῆς εἰς ταῦτα ἐπιδείξεως, συγχρήσασθαι τῷ βουλήματι τῶν ἀθετούντων τὴν ἐπιστολὴν, ὡς οὐ Παύλῳ γεγραμμένην" πρὸς ὃν ἄλλων λόγων κατ᾽ ἰδίαν χρήξομεν εἰς ἀπόδειξιν τοῦ εἶναι Παύλου τὴν ἐπιστολήν. This passage, like its predecessor, has been much quoted, and done little justice to. For is it not perfectly clear, from the first clause, that the objectors to the received title, in Origen’s day, were a miserable minority, who were ready to seek, in unbelief, a refuge fer errour,...a cloak for false doctrine, in the rejection of the N. T. authority, which contained its condemnation? and is it not equally clear, from the second, that, in despight of his own scepticism regarding the style of the greek Epistle, Origen was not only convinced himself of Saint Paul’s rightful claim to the authorship, but felt, moreover, that he had ample means in his hands ‘to convince the gainsayers.’ So far, then, as his testimony is grounded on historical authority, Origen gives the most distinct, and decisive evidence, in support of the received title of the Epistle. It is very true, at the same time, that, in other parts, he materially qualifies the sense, in which he admits Saint Paul to be the author ; that he speaks of the matter, only, as being from Saint Paul, but the greek of the Epistle by another hand; that he mentions its composition, as ascribed, by some, to Clement of Rome, by others, to the Evangelist Saint Luke; that he professes his own ignorance who was the writer, τίς δὲ ὁ γράψας τὴν ἐπιστολὴν τὸ μὲν ἀληθὲς Θεὸς οἶδεν. All this, as repre- sented by Michaélis, is perfectly true of Origen’s testimony: but all this, let it not for a moment be SECT. XIII.] THE EPISTLE TO THE HEBREWS. 621 lost sight of, is Origen stating his private opinion, grounded on the style, as contradistinguished from the same Origen, bearing witness to the consentient voice of Christian antiquity. That the greek style of the Epistle to the He- brews was the sole source of the whole of his doubts and difficulties, the passages to which we shall now turn will unanswerably prove. These passages, quoted by Eusebius, from the homilies of Origen on the Epistle to the Hebrews, contain the following full expression of his private judgment, as formed not upon the authority of tradition, but upon critical grounds. ἔτι πρὸς τούτοις περὶ τῆς πρὸς “E6palous ἐπιστολῆς, ἐν ταῖς εἰς αὐτὴν ὁμιλίαις, ταῦτα διαλαμβάνει"... « ὅτι ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς “Ἑδραίους ἐπιγεγραμμένης ἐπιστολῆς, οὐκ ἔχει τὸ ἐν λόγῳ ἰδιωτικὸν τοῦ ἀποστόλου, ὁμολογησάντος ἑαυτὸν ἰδιώτην εἶναι τῷ λόγῳ; τουτέστι τῇ φράσει. ἀλλὰ ἐστὶν ἣ ἐπιστολὴ, συνθέσει τῆς λέξεως, ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς, ὁμολογήσαι ἄν...... πάλιν τε αὖ ὅτι τὰ γοήματα τῆς ἐπιστολῆς ϑαυμάσιά ἐστι; καὶ οὐ δεύτερα τῶν ἀποστο- λικῶν ὁμολογουμένων γραμμάτων, καὶ τούτο ἄν συμφήσαι εἶναι ἀληθὲς, πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ. - « « τούτοις, μεθ᾿ ἕτερα, ἐπιφέρει λέγων" ἐγὼ δὲ, ἀποφαινόμενος, εἴποιμ᾽ ἂν, ὅτι τὰ μὲν νοήματα, τοῦ ἀποστόλου ἐστὶν, ἣ δὲ Φράσι ς, καὶ ἣ σύνθεσις; ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, καὶ ὡσπερεὶ σχολιογραφήσαντος τὰ εἰρημένα ὑπὸ τοῦ διδασκάλου." + Origen, ap. Euseb. Hist. Eccles. Lib. VI. Cap. xxiv. This passage stands in immediate juxta-position, with that previously quoted, in which Origen affirms the existence of an ancient and authoritative tradition, ascribing the epistle to Saint Paul; and is manifestly an attempt to reconcile his private fancy with that tradition, by showing that there was a sense, in which both might be true. 622 APOSTOLICAL AUTHORITY OF [ SECT. XIII. The opinion here delivered measures for us, most accurately, its own amount and value. Origen tells us, as plainly as words can express meaning, that, in this context, he draws his inferences, altogether, from the style of the Epistle, apart from any re- ference to history or tradition. In the matter of the Epistle, he discovers the mind of Saint Paul; in the character of the style, the hand of a dif- ferent writer; and, opposing between themselves the two considerations, he adopts, for his conclusion, the middle term, contained in the last sentence, which ascribes the sentiments of the Epistle to Saint Paul; but the composition to one of his amanuenses, who gave the apostle’s sayings in his own words. Now this is, obviously, a statement, with which plain common sense can deal, without being stag- gered by the authority, or dazzled by the lustre, of a great name. High as the opinion of Origen, abstractedly, must stand, upon a question of greek scholarship, Origen, no less than the ablest of his successors, was open to mistake ; and, ‘ like slash- ing Bentley with his desperate hook,’ this father of paradox may, in this, as in so many other instances, prove the father of errour. His abstract claims, indeed, upon a question of greek criticism, are above all dispute: but, when he ventures upon assertions, the value of his assertions may and can be measured, by the amount of his proofs; and these, whatever they were, (for he has not paused to record so much as one of them, in his cursory review of the Epistle,) have been reduced to a negative quantity, by the matter-of-fact exhibition SECT. ΧΠΠ1.7 THE EPISTLE TO THE HEBREWS. 623 of the internal evidences, contained throughout the preceding pages. I would add only one observa- tion: in the passages of Origen above cited, we possess one great advantage, not always afforded by the early Fathers: his leading expressions are sufficiently definite, to be subjected to the test of critical examination. And 1. as to his argument, against the greek Epistle to the Hebrews being the composition of Saint Paul, derived from this apostle’s styling him- self ἰδώντης τῷ λόγῳ, Origen is altogether mistaken, in limiting the sense of the term ἰδιώτης, by the sub- stitution of its secondary, for its primary meaning ; thus taking the word in the sense of “ illiterate or vulgar,’ instead of that of ‘ easy or familiar,’ lan- guage. At least, if the style of Saint Paul is to be judged by this test, the judgment must be ex- tended to that of Socrates; who has, in like manner, described himself as ἰδιώτης λόγω. And are we to learn, from Origen, that Socrates knew not how to speak and write pure greek ? 2. The distinctive terms, φράσις, and σύνθεσις, em- ployed by Origen, with the difference of manner objected by him, in these points of style, between the Epistle to the Hebrews, and the undisputed writings of Saint Paul, plainly answer to the dif- ference of manner objected by Michaélis, ‘ in the choice of words, and the modes of connecting them;’ but the objection of the German Professor has been already disposed of, and, with it, that of the ancient Father falls to the ground. To close these remarks on the testimony of 624: APOSTOLICAL AUTHORITY OF [SECT. XIII. Origen, by returning to the two positions which I had undertaken to make good, it appears, 1. that, so far as it is grounded on historical or traditional information, his testimony unequivocally upholds the authenticity of the received title of the Epistle to the Hebrews; while, 2. so far as it brings Saint Paul’s claim to the authorship of the greek Epistle into question, the testimony of Origen amounts to nothing more than a statement of his private, and untenable opinion, formed from, or rather without, examination of the style. The body of the present work has been devoted to the removal of the cause of debate, namely, the alleged critical difficulties originating in an apparent dissimilarity, in the whole character of the composi- tion, between the greek of the Epistle to the Hebrews, and the greek of the uncontroverted writings of Saint Paul: but the cause of debate once removed, Origen himself no longer appears in the character of an objector to the received title of the greek Epistle : the testimony of this great an- cient, on the contrary, blends in with that series of historical tradition, whose antiquity, and authen- ticity, even his critical prejudices could not mislead him to conceal. SECT. XIV.| THE EPISTLE TO THE HEBREWS. 625 SECTION XIV. ARGUMENT IN PROOF THAT, BY THE EPISTLE OF SAINT PAUL, REFERRED TO II. Pet. iii. 15, 16, THE EPISTLE TO THE HEBREWS IS INTENDED, ARISING FROM THE INTERNAL MARKS OF REFERENCE TO HEBREWS, BY SAINT PETER, IN BOTH HIS EPISTLES. To whatever community, or communities, the Epistle to the Hebrews was primarily addressed, it bears, throughout, such plain and decisive marks of being designed, ultimately, as an appeal to the whole Jewish people, that the question of its original destination might seem, at first sight, a question rather of curious interest, than of critical importance. In one point of view, however, and in one only, this question assumes a wholly dif- ferent character, both as to interest and importance : namely, in its connection, supposed or real, with the well-known allusion, II. Pet. iil. 15, 16; since, in whatever measure this allusion can be brought home to the Epistle to the Hebrews, in the same measure (with all, at least, who admit the genuine- ness of Saint Peter’s second epistle) will be estab- lished the Pauline origin of this epistle. The point at issue, like that of the authorship of Hebrews, has been much canvassed by the learned ; and like it, too, has been dealt with, hitherto, in generals, instead of being examined in the details. The reference, by Saint Peter, to Hebrews, consequently, SS 626 APOSTOLICAL AUTHORITY OF [SECT. XIV. has been affirmed, and denied, upon equally in- adequate grounds : while the only course that could promise light,...a comparison of the text of Saint Peter’s two epistles with that of Hebrews, has, to any sufficient extent, been left untried. With regard to the allusion itself, II. Pet. i. 15, 16, I will venture to say, that, by all who read the letter as a letter ought to be read, looking simply to the natural sense and connection, it will be felt to be limited to the clause immediately preceding, καὶ τὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν, σωτηρίαν ἡγεῖσθε, OF, at most, to the preceding verse, 14. The sentiment there expressed, it has been elsewhereshown(p. 511. note t), is repeatedly, and prominently, expressed in Hebrews ; but, as it is a sentiment of frequent occurrence in Saint Paul’s unquestioned epistles, no specific proof of reference to that epistle, beyond what is contained in its being addressed, like Saint Peter’s two letters, to Jewish converts, seems de- ducible from it, if taken alone. Assuming, however, Hebrews to be the epistle referred to, it fully sustains Saint Peter’s assertion : while, without this assertion, the Pauline sentiment in question is clearly capable of becoming proof of the Apostle’s reference, in this place, to the Epistle to the Hebrews, if the fact of his referring, in both his letters, to that epistle, can be established upon other, and independent grounds. Now the statement itself, II. Pet. iii. 15, 16, unequivocally imports, that the writer was in- timately conversant with the writings of Saint Paul: a point independently established by the SECT. XIV.] THE EPISTLE TO THE HEBREWS. 627 universally admitted fact, that Saint Peter has many sentiments and expressions, obviously bor- rowed from Saint Paul’s epistles. If, then, it shall appear, on investigation, that Saint Peter, in both his epistles, is under equal, or greater obligations to the Epistle to the Hebrews, for peculiarities of thought and language proper to this epistle, we may, on the justest grounds, conclude, that this epistle was included in fis canon of Saint Paul’s epistles ; and, consequently, is the epistle referred to, in his admonition to the Hebrew converts, to whom he writes. In the first place, then, Saint Peter employs several expressions, common and peculiar, in themselves, or in their application, to Hebrews and Saint Paul’s ac- knowledged writings : ἁγιασμὸς, for example (I. Pet. i. 2. Rom. vi. 19. &c. Heb. xii. 14.) : στερεὸς, (1. Pet. v. 9. II. Tim. 1. 19. Heb. v. 12, 14.): ὀνειδίζω, em- ployed with reference to endurance of the reproach of Christ, (1. Pet. iv. 14. Rom. xv. 3. Heb. xi. 26. ΧΙ]. 18.): ὑπακοὴ, at. Pet. 1. 2, 14, 22. Heb. v. 8.) being the key-term of the epistle to the Romans: ὑποτάσσω, 1. Pet. 11. 13, 18. i. 1, 22. v. 5, with a similar application, and play upon the word, as Roms xij 1... 83) [5 Cor: xv. 27, 28s and) Hebe in. 5, 8; the coinciding phrases, ὑποταγέντων αὐτῷ ἀ γ- γέλων (I. Pet. ili. 22), οὐ γὰρ ἀγγέλοις ὑπέταξε (Heb. ii. 5.), clearly disclosing Saint Peter’s tacit reference, in one instance at least, to this epistle, in his use of this Pauline term; the subjection of angels to Christ, being nowhere else, throughout the N. T., similarly expressed. The total dis- ss 2 628 APOSTOLICAL AUTHORITY OF [SECT. XIV. similarity of Saint Peter’s style, m general, both from Hebrews and Saint Paul’s undisputed epistles, at once discovers to us his obligations, wherever he borrows from Saint Paul. But, besides coincidences of sentiment and ex- pression, common to Hebrews and Saint Paul’s unquestioned epistles, Saint Peter has several re- markable words, peculiar to Hebrews and his own two epistles : ἅπαξ, for example, applied to the death of Christ, once for all, (1. Pet. i. 18. Heb. ix. 26, 28.): εἰσοδὸς, understood of the entrance of the faith- ful into Christ’s kingdom and glory (II. Pet. i. 11. Heb. x. 19.): ἀμίαντος, applied to designate Christ, and Christ’s inheritance, (I. Pet. 1. 4. Heb. vii. 26.) : ἄμωμος, employed in the same peculiar sense and application, ... ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ (1. Pet. 1. 105} .οὐτὸ αἷμα τοῦ Χριστοῦ, ὃς... ἑαυτὸν προσήνεγκεν ἄμωμον τῷ Θεῷ (Heb. ix. 14.) :—-this decisive coincidence is unexampled, elsewhere, throughout the New Testament: συμ- παβὴς (I. Pet. iil. 3.) συμπαθέω, (Heb. IVs 5.x 34.) : ῥαντισμὸς, (I. Pet. 1. 2. Heb. xii. 24. conf., also, ix. 13; 9. 217s: 22. he παρεπιδήμος, CL. Pet. 1, To aie Heb. x1. 13.) The evidence afforded, by these verbal coinci- dences, is further and strongly supported by the fact, that several of the above peculiar words, ap- parently taken from Hebrews, are associated with other peculiar words, belonging to Saint Paul’s unquestioned epistles: ἄμωμος, for example, I. Pet. i. 19, is coupled with demas, (a word borrowed also by Saint James) I. Tim. vi. 14: ἀμίαντος, again, SECT. XIV.] THE EPISTLE TO THE HEBREWS. 629 I. Pet. i. 4, is conjoined with the Pauline term ἄφθαρτος (I. Cor. ix. 25): παρεπιδήμος (I. Pet. ii. 11.) with παροίκος (Ephes. ii. 19.): while ῥαντισμὸς stands in connection, I. Pet. i. 2, with the Pauline word ἁγιασμὸς, and with ὑπακοὴ, the key-term of Romans, ἐν ἁγιασμῷ πνεύματος εἰς ὑπακοὴν καὶ ῥαντισμὸν. The proof of selection from Hebrews, being thus, at least, equally valid, with that of selection from Saint Paul’s unquestioned productions, none who admit the one point, can reject the other: if Saint Peter has certainly (as all seem to allow) taken peculiar words from Saint Paul’s acknowledged epistles, he has, with no less certainty, taken pe- culiar words from the Epistle to the Hebrews. Upon comparison of the respective contexts, these verbal coincidences will be found to open out into coincidences of sentiment and reasoning, upon a more extended scale. Heb. xi. 13. ΤΕ 11: ὅτι ξένοι καὶ παρεπίδημοί ἐκλεχτοῖς παρεπιδήμοις δι- ασπορᾶς. εἰσιν ἐπὶ τῆς γῆς. ὡς παροίκους καὶ παρεπιδῆ- μους. Ephes. 11. 19. ξένοι καὶ πάροικοι. The clause, I. Pet. ii. 11, 85. the peculiar words, Heb. xi. 13, Ephes. 11. 19, as though taken, eclectically, from those contexts. Heb. xii. 14, 24. [Pei 2 εἰρήνην διώκετε μετὰ πάντων, κατὰ πρόγνωσιν Θεοῦ πατρὸς, καὶ τὸν ἁγιασμὸν. ἢ ἐν ἁγιασμῷ ἢ Πνεύματος, εἰς ὑπακοὴν, 630 APOSTOLICAL AUTHORITY OF [ SECT. XIV. / ak ~ ‘ “ \ ς \ Ee “ μεσιτῃ Ιησοῦ, καὶ αἰμᾶατι καὶ ῥαντισμὸν αἱἰμᾶτος 4 ῥαντισμοῦ." ᾿Ιησοῦ Χριστοῦ, χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη. The sentiment and expression, here, are equally identical and peculiar. Peace and holiness are no where else similarly united : ῥαντισμὸς occurs in these contexts only ; and ἁγιασμὸς, elsewhere in the N. T., only in the writings of Saint Paul.- Saint Peter’s reference to Hebrews, in the use of the term ῥαν- τισμὸς, 15 further marked by the fact, that the topic of legal sprinkling is peculiar to this epistle, where it is fully treated and enlarged on, in the ninth chapter: ..: Heb. ix, 13, 19.900. 21. εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, Ἀ ΦΧ / ε / καὶ σποδὸς δαμάλεως payT ie ζουσα. κ. λ. Ἁ Ἂς < ~ / ᾿ λαξὼν τὸ αἷμα τῶν μόσχων καὶ τράγων; . «. - 4 Ν Ν 2 Ste! ¥. πάντα τὸν λαὸν EPPAYTIOE, λέγων" τοῦτο τὸ αἷμα τῆς διαθήκης; - 2 / x « ~ c / ἧς ἐνετείλατο πρὸς ὑμᾶς ὁ Θεός" Ν A \ Ν καὶ τὴν σκηνὴν δὲ, καὶ πάντα τὰ σκεύη τῆς λειτουρ- i vias, ~ “ « , αἵ δ᾽ ΄ὔ΄ τῷ αἵματι ὁμοίως ἐῤῥράν- τισες- Does not Saint Peter’s brief allusion to the Gospel sprinkling, bespeak its having been thus previously treated of, in connection with the sprink- SECT. XIV.] THE EPISTLE TO THE HEBREWS. 631 ling of the Law? And is not such allusion most natural, if he wrote to these very Hebrew converts, to whom the Epistle to the Hebrews was specially addressed ; and who were, consequently, fully pre- pared to apprehend its force? The marks of reference become heightened, when the allusion, I. Pet. 1. 2, is compared with Heb. x. 19, 22. Heb. x. 19, 22. Tl. Peto 2: ἔχοντες οὖν, ἀδελφοὶ, παῤῥησίαν καὶ ῥαντισμὸν εἰς τὴν εἴσοδον τῶν ἁγίων ἐν αἵματος ᾿Ιησοῦ Χριστοῦ. τῷ αἵματι Ἰησοῦ ... προσερχώμεθα μετὰ ἀληθινῆς καρδίας» > / ῤῥαντισμένοι τὰς καρδίας, x. re ἐν πληροφορίᾳ πίστεως, ἐ Here, again, where Saint Peter alludes only, the Epistle to the Hebrews discusses; while the in- trinsic importance of the topic plainly argues, that it would not have been touched merely, by allusion, had it not been previously, and fully, treated else- where : but elsewhere, it is found in Hebrews alone. This topic, therefore, common and peculiar to these two epistles, may justly be alleged, as one strong circumstance, in proof of Hebrews being the Epistle specially appealed to, II. Pet. 11. 15. Heb. x. 36. 1, Betsi. οὐ ΓΘ. 5220: va... κομίσησθε τὴν ἐπαγγε- κομιζόμενοι τὸ τέλος τῆς πίσ- λίαν. TEWS ὑμῶν, / “- Ν 2 σωτηρίαν ψυχῶν. περὶ ἧς σω- τηρίας Hebei i ἐξεφήτησαν καὶ ἐξερεύνησαν πάλαι 6 Θεὸς λαλήσας τοῖς προφῆται οἱ περὶ τῆς εἰς ὑμᾶς πατράσιν ἐν τοῖς προφή- χάριτος προφητεύσαντες TANS, ss 4& 632 [Heb. ix. 14. conf] > > 4 ~ ~ ἐπ᾿ ἐσχάτων THY ἡμερῶν ’ ? ~ τούτων ἐλάλησεν ἡμῖν ἐν en UID. APOSTOLICAL AUTHORITY OF [ SECT. XIV. οὐ... -πατροπαραδότου, ἀλλὰ τιμίω αἵματι ὡς ἀμνοῦ μι τ αῖμ, ὡς ἄμνο > ’ A. / ~ ἀμώμου καὶ ἀσπίλου Χριστοῦ, προεγνωσμένου μὲν πρὸ κατα- βολῆς κόσμου, / ‘ > a is φανερωθέντος δὲ ἐπ᾿ ἐσχάτων τῶν χρόνων δι’ ὑμᾶς. Heb. i. 1, and I. Pet. i. 10, 20, we have the same antithetical comparison between Christ and the old Prophets; between the Hebrew fathers, and the Hebrews of the last times, or days. The phrases ἐπ᾽ ἐσχάτων τῶν ἡμερῶν τούτων, aNd ἐπ᾽ ἐσχάτων τῶν χρόνων, supply a strong mark of designed reference between the contexts. ΗΘ. ν. 12...14. τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ" καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, καὶ οὐ στερεᾶς τροφῆς" πᾶς γὰρ ὁ μετέχων γάλακτος; ἄπειρος λόγουϊ δίκαιοσύνης " (vimios γάρ ἐστι") τελείων δὲ ἐστιν ἣ στερεὰ τροφὴ. * I. Pet. 0. 2. av. U1Lsv. 9, ὡς ἀρτιγένητα βρέφη, τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε" 2 αὐξηθῆή + ~ e ’ὔ -“ εἰ τις λαλεῖ, ὡς λόγια Θεοῦ. οὐ ἐν στερεοὶ τῇ πίστει... «ἐπιτε- λεῖσθε. ΤΥ ον τ: « / 2 ~ / cow > / \ ᾽ - 4 »» ὡς νηπίοις ἔν Χριστῷ. γάλα ὑμᾶς ἐπότισας» καὶ οὐ βρῶμα οὕπω γὰρ ἠδύνασθε. x. A. These are the only passages of the New Testa- ment, in which we have the figure milk of the + τὴν λογικὴν λατρείαν ὑμῶν. Rom. xii. 1. SECT. ΧΙν.} THE EPISTLE TO THE HEBREWS. 633 word. Saint Peter clearly follows Hebrews, rather than I. Corinthians. In the clauses above cited, we have the disjecta membra of Heb. v. 12...14, moulded in Saint Peter’s peculiar style. Heb. vi. 5. I. Pet. ii. 3. καὶ καλὸν γευσαμένους Θεοῦ εἴπερ ἐγεύσασθε ὅτι χρηστὸς ῥῆμα. ὁ Κύριος. The coincidence of phrase, here, is observable, chiefly, in connection with the preceding quota- tions. Heb. vi. 2. Tr Pets iis 9]: βαπτισμῶν διδωχῆς. . .«ἀνα- νῦν σώξει βάπτισμα. .. δι᾽ στάσεώς τε νεχρῶν. ἀναστάσεως ᾿Ιησοῦ Xpic- τοῦ. These texts excepted, the connection of the doctrine of baptism with that of the resurrection, is peculiar to Saint Paul’s acknowledged epistles. The sentiment is found Rom. vi. 4, 5, and Col. ii. 12: but Saint Peter’s expression of it occurs, elsewhere, only in this place of Hebrews: a strong presump- tion that it was taken thence. I. Pet. iii. 21. ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύ- ὅς ἐστιν ἐν δεξιᾷ τοῦ Θεοῦ, ws ἐν ὑψηλοῖς" [conf. vill. 1. x. πορευθεὶς εἰς οὐρανὸν, 12. xii. 9.1 τοσούτῳ κρείττων γενόμενοςτῶν ὑποταγέντων αὐτῷ ἀγγέ- ἀγγέλων. κι. A. λων, καὶ ἐξουσιῶν καὶ du- νάμεων. Heb. ii. 8. , € / « / ~ ~ > C9 a \ ~ ¢ / πάντα ὑπεταξας ὑποκάτω THY ποδῶν αὐτοῦ. ἐν γὰρ τῷ ὑποτάξαι > ~ / IDS ~ > ~ / αὐτῷ τὰ πάντα; οὐδὲν ἀφήκεν αὐτῷ ἀνυπότακτον. 634 APOSTOLICAL AUTHORITY OF [SECT. XIV. This comeidence with the key-text of Hebrews, bears the strongest marks of quotation: the session of Christ at the right hand of God, and its conse- quence, the subjection to him of angels, bemg nowhere else, in the whole New ‘Testament, brought into connection; though both doctrines occur, separately, in Saint Paul. Heb. ix. 14. ; AAA ὃ ai ῦ ποσῷ μα ὯΝ TO αιμα του ΤΡ. 19. ἀλλὰ τιμίῳ αἵματι; Χριστοῦ, Os +.» ἑαυτὸν προσήνεγκεν ὡς ἀμνοῦ ἀμώμου ἄμωμον ~ ~ , ΕΞ τῷ Θεῷ. xd. καὶ ἀσπίλου, Χριστοῦ. The epithet ἄμωμος, applied to the blood of Christ, is found nowhere else in the New Testament. If there is reason to think, that Saint Peter took many of his expressions from Saint Paul; there is the same reason to conclude, that he borrowed this very peculiar expression from Hebrews. Heb. xii. 15. ἐπισκοποῦντες μῆτις. Xe Ax I; Petz. 2: ἐπισκοποῦντες μή. HX. Ax This turn of expression occurs in no third N. T. example. Heb. vi. 4, 5, 6. ἀδύνατον γὰρ τοὺς ἅπαξ Swric- θέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου, καὶ μετόχους γενηθέντας Πνεύ- ματος ἁγίου, καὶ καλὸν γευσαμένους Θεοῦ ῥῆμα, δύναμεις τε μέλλοντος αἰῶνος, II. Pet. ii. 20, 21. > \ > fe \ / εἰ yuo ἀποφυγοντες TH μιᾶσ- ματα τοῦ κόσμου, ΕΣ 2 / ~ / ‘ ἐν ἐπιγνώσει TOU Κυρίου καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ, SECT. XIV. | Ν / 7 > καὶ TAPAMETOVTAS, πάλιν ἀνα- / > / καινίζειν εἰς μετάνοιαν, Re ε - \ ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ Θεοῦ, Ν / καὶ παραδειγματίζοντας. THE EPISTLE TO THE HEBREWS. 635 ͵ὔ Ν v4 > , τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται» / > ~ oh / γέγονεν αὐτοῖς τὰ ἔσχατα χεί- -“ EL. ρονα τῶν πρώτων. - x ~ κρεῖττον γὰρ ἣν αὐτοῖς μὴ ἐπ- εγνωκέναι τὴν ὁδὸν τῆς δικαιοσύνης, ἢ ἐπιγνοῦσιν ἐπιστρέψαι ἐκ τῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς- Heb. x. 26...29. ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν, μετὰ τὸ λαβεῖν THY ἐπίγνωσιν τῆς ἀληθείας, οὐκ ἔτι περὶ ἁμαρτιῶν ἀπολείπεται ϑυσία" φοδερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. ἀθετήσας τὶς νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει" πόσω (δοκεῖτε) χείρονος ἀξιω- θήσεται τιμωρίας, ὁ τὸν υἱὸν τοῦ Θεοῦ καταπατήσας, καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγησάμενος, ἐν ᾧ ἡγιάσθη, καὶ τὸ Πνεῦμα τῆς χάριτος ἐνυδρίσας 5 This coincidence of II. Pet. ii. 20, 21, with the two passages of Hebrews, the awful severity of which had led some churches into the total rejection of that epistle, is surely most remarkable. When regarded as addressed to the same communities, does not such a following-up of the previous teaching of Hebrews, supply conclusive evidence of designed co-operation ? ‘The agreement between Hebrews x. 26...29, and II. Pet. ii. 20, 21, is rendered peculiarly striking, by the play, in the latter context, upon the common word ἐπίγνωσις, The τὴν ἐπίγνωσιν τῆς ἀληθείας of Hebrews, we find paraphrased, successively, by Saint Peter, into, ἐν > 7 ne ͵ ε - 4 “ > -“ al ἐπιγνώσει τοῦ Κυρίου ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χριστοῦ, ----- 080 APOSTOLICAL AUTHORITY OF [SEcT. XIV. ἐπεγνωκέναι THY ὁδὸν τῆς δικαιοσύνης, ----ἐπιγνοῦσιν . « . τῆς παρα- δοθείσης αὐτοῖς ἁγίας ἐντολῆς,----ἃ8 though ringing changes upon the words of Hebrews, in order to enforce its doctrine: a doctrine requiring every possible en- forcement; as is clear, from its occasioning, in after- times, the rejection, by some, of the Epistle itself. It may be no unsuitable sequel of this strong coincidence, to call attention, in the next place, to the marks of reference to the Epistle to the Hebrews, supplied, by the very passage of Saint Peter’s second Epistle, which contains his alleged allusion to Hebrews, as one of the Epistles of Saint Paul. Heb. vi. 11. μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας. [xii. 2. ii. 18. iv. 15, 16.] Heb. v. 11, 12. περὶ οὗ πολὺς ἡμῖν ὁ λόγος, καὶ δυσερμήνευτος λέγειν, ΘΕῈ iy \ ΄ὔ ~ 9 ~ εσει νωθροὶ γεγόνατε ταις AXO0AKC. καὶ γὰρ ὀφείλοντες εἶναι δι- δάσκαλοι. .. πάλιν χρείαν ἔχετε τοῦ διδάσ- κειν ὑμᾶς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. 1. Peta 10. 10: καὶ τὴν τὸ Κυρίου ἡμῶν μα- κροθυμίαν σωτηρίαν ἡγεῖσθε" καθὼς καὶ ὃ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος \ \ 8 σὺ ~ / κατὰ τὴν αὐτῷ δοθεῖσαν σοφίαν 3) νυ ἔγραψεν ὑμῖν. ὡς καὶ ἐνπάσαιςταϊς ἐπιστολαῖς, “ > > ~ Ν / λαλῶν ἐν αὐταῖς περὶ τούτων" ΕΣ fe’ 5] > / 4 ἐν οἷς ἐστι δυσνόητά τινα, ἃ ε > ~ AN > / οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεθλοῦσιν, ὡς καὶ τὰς λοιπὰς γραφὰς, SECT. XIV.| THE EPISTLE TO THE HEBREWS. 637 Heb. x. 38. Ν > > Ν € ~ Ν \ γι} con 2 / οὐκ ἐσμὲν UMOTTOANS πρὸς THY ἰδίαν αὑτῶν ἀπώ- AEbAYV. The doctrine here quoted, as Saint Paul’s, by Saint Peter, namely, the patience of Christ as the effecting cause of our salvation, is found more fully Heb. 11. 18, iv. 15, 16, and xii. 2, than any where in his epistles. Heb. v. 11, 12, we have δυσερμήνευτος, answering to δυσνόητα, and followed by what amounts to a paraphrase of the οἱ ἀμαθεῖς of Saint Peter,— those who had need to be taught the elements of the word of God. The pis... ἀπώλειαν of Saint Peter, in conclusion, contains its own evidence of being taken from the εἰς ἀπώλειαν of Heb. x. 38. Heb. 1. 1. πολυμέρως καὶ πολυτρόπως πά- λαι ΠῚ Pets 2: μνησθῆναι τῶν προειρημένων ῥη- μάτων ὁ Θεὸς λαλήσας - - 7 τοῖς πατράσιν ἐν τοῖς προφήταις. ἐπ᾿ ἐσχάτων τῶν ἡμερῶν τούτων >? ΄ © Cy 2 en ἐλάλησεν ἡμῖν EV UlWe Heb. ii. 2, 3. εἰ yap ὁ δι’ ἀγγέλων λαληθεὶς λόγος ἐγένετο BEC AOS ewan πῶς ἡμεῖς ἐκφευξόμεθα, τηλικαύτης ἀμελήσαντες TwTY- ρίας 5 ὑπὸ τῶν ἁγίων προφητῶν, καὶ τῆς τῶν ἀποστόλων ἡμῶν ἐντολῆς ~ > , \ ~ τοῦ Κυρίου καὶ σωτῆρος". «- “ ? 7 ? ? > 7 ὁτι ἐλεύσονται Em ἐσχάτου τῶν ἡ μερῶν. II. Pet. i. 19. 5 ‘ καὶ ἔχομεν βεδαιότερον τὸν Ἁ / προφητικὸν λόγον» ᾧ καλῶς ποιεῖτε προσέχοντες, « 4 ? 2 Ὁ ὡς λύχνῳ φαίνοντι EV αὐχμήρῳ τόπω; [ Philipp. 11. 10, 16.] ἑὼς οὗ ἥμερα διαυγάσῃ, 088 APOSTOLICAL AUTHORITY OF [ skcT. XIVs ἥτις ἀρχὴν λαδοῦσα λαλεῖσθαι καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς διὰ τοῦ Κυρίου, καρδίαις ὑμῶν. ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐξεθαιώθη. The manifestation of the Gospel, 1. by the ministry of the Prophets, and 2. by the ministry of Christ and his Apostles, is the common theme of these contexts: the verbal agreements further indicate Saint Peter’s reference to the parallel passages of Hebrews. Heb. xiii. 20. 21. I. Pet. v. 10. ὁ δὲ Θεὸς τῆς εἰρήνης, ὁ 6 be Θεὸς πάσης χάριτος, ἀναγαγὼν ἐκ νεκρῶν ὁ καλέσας ἡμᾶς τὸν ποιμένα τῶν προθάτων / TOV μέγαν; > ¢ / > / > ‘ ᾽ 7 € ~ / ἐν αἵματι διαθήκης αἰωνίου, εἰς τὴν αἰώνιον αὑτοῦ δόξαν τὸν Κύριον ἡμῶν ᾿Τησοῦν, ἐν Χριστῷ ᾿Ιησοῦ, ὀλίγον παθόν- TAS, καταρτίσαι ὑμᾶς ἐν παντὶ αὐτὸς καταρτίσαι ὑμᾶς. ἔργῳ ἀγαθῷ, εἰς τὸ ποιῆσαι τὸ ϑέλημα αὐτοῦ. I. Pet; ν᾿ Ὁ. 9. 4. ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ Θεοῦ, ἐπισχοποῦντες μὴ ἀναγκαστῶς, ἀλλ᾽ ἑκουσίως" μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων, ἀλλὰ τύποι γενόμενοι τοῦ ποιμνίου. καὶ φανερωθέντος τοῦ ἀρχιποιμένος, κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. The coincidences between these contexts are so strong and peculiar, that we cannot reject the inference that Saint Peter has here adopted the thoughts and words of Hebrews, without reject- ing, at the same time, the hitherto undisputed fact, that, in other parts of his epistles, he has bor- SECT. XIV.] THE EPISTLE TO THE HEBREWS. 639 rowed the thoughts and words of Saint Paul. The valedictory addresses, it will at once be seen, are completely identical in sentiment, and nearly iden- tical in expression ; while both the sentiment, and the expression of it, are so peculiar, that no third example of this form of valediction occurs through- out the New Testament: ... ὁ δὲ Θεὸς τῆς εἰρήνης, 6 ἀναγαγὼν woe καταρτίσαι ὑμᾶς.----ὸ δὲ Θεὸς πάσης χάριτος, 6 καλέσας... αὐτὸς καταρτίσαι ὑμᾶς. Does not the emphatic αὐτὸς, thrown in, in the latter sentence, imply a designed enforcement of the benediction pronounced in the former? and does not the enforcement come with peculiar weight, on the supposition that the epistles were addressed to the same communities? If the addition be minute, let it not be deemed unimportant: in his invaluable work on the Gospels, Dr. ‘Townson has demonstra- tively shown, that touches of this kind are amongst the surest indications of one sacred writer adopt- ing the language of another. But strong and pecu- liar as is the coincidence between the valedictions themselves, it becomes still more striking and complete, when viewed in connection with another passage, from the same chapter of Saint Peter’s first epistle, namely, I. Pet. v. 2...4. I do not dwell upon the pastoral imagery, common to this passage and Heb. xi. 20, because pastoral imagery might be preeminently expected from him, to whom his Lord had thrice given it in charge, on the eve of his departure hence,—rolwawe τὰ πρόδατά μου. But upon one circumstance of this imagery we cannot dwell too strongly, namely, that, in the two con- 640 APOSTOLICAL AUTHORITY OF [ SECT. XIV. texts in question, and in them alone, Christ is characterized as the great, or chief, shepherd: the τὸν ποιμένα τῶν προδάτων τὸν μέγαν of Hebrews, being so fellowed by the τοῦ ἀρχιποιμένος of I. Peter, as to place the correspondence between the three pas- sages, as a whole, on a par with the most perfect examples of designed coincidences to be found in the New Testament. But, however strong the proof, arising from direct coincidences of thought and language, of one writer’s borrowing designedly from another, there is a kind of evidence conceivable, stronger still : namely, where an obscure passage of the earlier, is not only borrowed, but explained, by the later writer. Dr. Townson has produced several strik- ing examples of this kind, from the New Testa- ment, where the text of the earlier is followed, and commented on, by the later Evangelist: as when Saint Mark, for example, x. 24, explains our Lord’s hard saying, S. Matth. xix. 23...25, by adding, ‘how hard is it for them that trust in riches to enter into the kingdom of God.’ Now a coinci- dence of this peculiar character, which has quite escaped the notice of commentators, happens to subsist between the Epistle to the Hebrews, and the second Epistle of Saint Peter : with it, accord- ingly, I shall conclude. Heb. 11. 9, Christ is represented as crowned with glory and honour ; and taking the passage in its only natural and obvious sense and connection, the glory and honour there spoken of, are described as previous and preparatory to his death and passion : SECT. XIV.] THE EPISTLE TU THE HEBREWS. 04} τὴν δὲ βραχύ τι map’ ἀγγέλους ἠλαττωμένον βλέπομεν "Enootv, διὰ τὸ πάθημα τοῦ ϑανάτου, δόξῃ καὶ τιμῇ ἐστεφανωμένον, ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται ϑανάτον. Does not the expression ἐστεφανωμένον seem here to convey a fine allusion to the victim crowned with a garland, preparatory to the sacrifice? and does not the natural force of the connecting particle ὅπως, require the passage to be rendered, ‘ crowned with glory and honour, that, or, in order that, by the grace of God, he might taste death for every man ?’ The commentators, however, with one accord, and with very unusual unanimity, pronounce the glory and honour here spoken of, to have followed, instead of preceding, our Lord’s suffermgs and death : betrayed, probably, into this violent depar- ture from the grammatical construction, by the otherwise inexplicable obscurity of the passage ; since no uninspired interpreter could presume to determine the particular occasion, prior to his cru- cifixion, on which Christ could be judged to have been so crowned.— Happily, however, Saint Peter, in his second Epistle, speaking with the authority of an inspired eye-witness of the scene, has, at once, decided the sense of this difficult text, and dissipated its obscurity; adopting the very words of Hebrews (the prophecy of the eighth Psalm, from whence they are taken, being applied to Christ, in the New Testament, in no third instance) in their natural sense and connection; and apply- mg the glory and honour, there spoken of, to the Transfiguration on the Mount. PT 642 Heb. ii. 7, 9. δόξῃ καὶ τιμῇ ἐστεφάνωσας APOSTOLICAL AUTHORITY OF | SECT. XIV. ΤΠ. Pet. i. 17, 18. λαξὼν γὰρ παρὰ Θεοῦ πάτρος αὐτόν. τιμὴν καὶ δόξαν, φωνῆς ἐνεχθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς μεγαλοπρεποῦς δόξης" , > ~ τ > « βλέπομεν ᾿Ιησοῦν... οῦτος ἔστιν ὃ δ’; υἱὸς c > A μοῦ ὁ aAYaATNTOS, > ‘\ > i) δόξῃ καὶ τιμῇ ἐστεφανω- ἐγὼ εὐδόκησα. / μένον. > a eis oy ‘ / ‘ \ ε το καὶ ταύτην τὴν Pwvyy Ἡμεις / ἠκούσαμεν 2 ? ~ > ~ ἐξ οὐρανοῦ ἐνεχθεῖσαν, -΄,ὦ΄ῃ7Ίἤὕ ~ » σὺν αὐτῷ ὄντες ἐν τῷ ὀρει ~ ε / TW ay bw. The more closely these passages are examined, the more clearly, I think, it will appear, that the author of Hebrews does not more certainly follow the Psalmist, than he is himself, in turn, followed by Saint Peter. For what is the state of the case ὃ A text of the eighth Psalm, which, but for the authority of the New Testament, could not possibly be known to be prophetic of the Messiah, is, in the passage of Hebrews, for the first time, quoted and applied to Christ, as fulfilled of him, previously to his crucifixion. In making this application, how- ever, all explanation is withheld : the nature, and oc- casion, of the fulfilment are left unspecified. These, consequently, must have lain buried in hopeless obscurity, had not Saint Peter, in the parallel pas- sage of his second Epistle, with the authority of an inspired eye-witness, interposed to dispel it; and, + καὶ, φανερωθέντος τοῦ ἀρχιποιμένος; κομιεῖσθετὸν ἀμωράντινο τὴς δόξης στέφανον. I. Pet. v. 4. SECT. ΧΙ. THE EPISTLE TO THE HEBREWS. 643 prefacing his explanation in words equal to the solemnity of the scene, ἀλλ᾽ ἐπόπται γενηθέντες τῆς ἐκείνου μεγαλείοτητος, ... pronounced the crowning predicated of Christ, preparatory to his sufferings and death, in the earlier Epistle, to be that crown of glory and honour, which he received from God the Father in the holy mount, ... when, as Saint Matthew tells US, ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος" τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. Were there no other proof, therefore, of Saint Peter’s reference to Hebrews, than that supplied by comparison of Heb. ii. 8, 9, with II. Pet i. 16... 18, the relation, between these passages, of text and commentary, might alone decide the question. But the results submitted in the present section, I trust, have shown, that there is ample proof beside. The inferences which necessarily follow are most important. Tor, if the Epistle to the Hebrews be indeed quoted, and, still more, if its obscurities be commented on, in the Epistles of Saint Peter, these two consequent conclusions seem inevitable, 1. that this is the Epistle mentioned II. Pet. iii. 15, as addressed, by Saint Paul, to Hebrew converts to Christianity ; and 2. that these Hebrew converts were none other than the Hebrews of the dispersion, to whom Saint Peter wrote; and among whom Saint Paul, the founder or confirmer of those churches, had long lived and laboured. To all antecedent objections to these conclusions, should any such be hazarded, founded on the unlikelihood of an Epistle being addressed to several distinct communities, or being addressed, τι 044. APOSTOLICAL AUTHORITY, ETC. [SECT. XIV. exclusively, to the Jewish portions of those com- munities, the answers are ready to our hand, in the Epistles of Saint Peter themselves, which are precisely so addressedt, and in the fifteenth chapter of the book of Acts, where we have the converse example of a circular letter, addressed, ex- clusively, to the gentile converts, in Antioch, and throughout Syria and Cilicia, and delivered, in the first place, to the disciples of this class at Antioch.t In conclusion, I would repeat the remark, with which the argument of this chapter opened, that, of all the various addresses assigned, by the learned, to the Epistle to the Hebrews, the only one of practical interest or importance is that, which directs this Epistle to the Hebrew christians of the lesser Asia, addressed by Saint Peter: because to determine this point in the affirmative, would be to determine the Epistle itself to be the produc- tion of Saint Paul. + The wide discrepancy of manner between the addresses of I. and II. Peter, epistles addressed, by the same writer, to the same communities, should teach us the nothingness of the objection, arising from the difference, in this respect, between Hebrews and Saint Paul’s undisputed Epistles. { This one scripture precedent meets, in fact, every imaginable possibility, connected with the address of the Epistle to the Hebrews: which, while meant, eventually, for the benefit of the whole people of the Jews, may, like the apostolic letter, have been sent successively, to the Jewish pertions of several churches. That the idea of a circular letter was one familiar to Saint Paul, is plain, 1. from his instructions to the Colossians, iv. 16 ; and 2. from the fact of one of his Epistles being addressed to the churches of a whole province, ταῖς éx- κλησίαις τῆς TaAariac,—churches included in the more compre- hensive address of I. Peter. APPENDIX. AppenpIx, No. I. GROTIUS. In the introduction to his Commentary upon Hebrews, Grotius has expressed, in very decided terms, his dissent, and the grounds of his dissent, from the opinion of those commentators, who have ascribed this epistle to Saint Paul. ‘Facillimé refutatu est postrema hee opinio, ided quod Pauline epistolee inter se sint germane, pari charac- tere et dicendi modo: haec vero manifesté ab iis discrepet ; selectiores habens voces graecas, lenitsque fluens, non autem fracta brevibus incisis ac salebrosa. ‘Tum vero locu- tiones queedam Paulo familiares hic nusquam apparent ; contra apparent aliz non Pauline, ut παραῤῥυεῖσθαι [perfluere], et αἰῶνες [secula] pro mundo.’ While, however, this eminent scholar thus abjudicates the controverted epistle from Saint Paul, by an argument deduced from the internal marks of style, we find him, presently after, on the same grounds of reasoning, adjudg- ing the authorship to another of the sacred penmen, the Evangelist Saint Luke. ‘ Restat ergo, ex iis quos veteres nominantur, Lucas; cui ego hanc epistolam libens tribuerim. Nam sicut hzee epistola bené graeca est et florida, ita et sermo Lucze, ubi non Christi et apostolorum refert verba, sed, in aliis rebus narrandis, liberits spati- atur” And, again, “ Lucam autem hujus epistole scrip- Q yt T θ᾽ 646 APOSTOLICAL AUTHORITY OF [ APP. I. torem ostendunt etiam vocabula, et loquendi genera queedam, Lucze velut propria.’ The flow and elegance of the style, the selecter choice of words, together with the absence of certain phrases familiar to Saint Paul, and the occurrence of some few words (of which he specifies but fwo) unused by this apos- tle, form the grounds upon which Grotius, in the first of these extracts, brings into question the received title of the Epistle to the Hebrews. The same internal marks, together with the occurrence of words, and forms of diction, charac- teristic of Saint Luke’s manner, supply him, on the other hand, with the grounds, on which, in the remaining ex-~ tracts, he builds his opinion, respecting the claim of this Evangelist to be acknowledged as the author. The manner of the two sacred writers, it follows of necessity, must be essentially distinct ; since the composition of the controverted epistle is assigned to Saint Luke on the self-same grounds, on which it is denied to his friend and master, Saint Paul. It will be for the reader to judge, how far the essential difference of manner, thus assumed by Grotius, can be reconciled with the following statement of the case, by the same high authority. ‘Szpe illud observare est, disdem vocibus uti Paulum quibus utitur Lucas; ut plane credibile sit habuisse Paulum descriptos grecé quosdam Domini sermones, quos Lucas libro suo inseruerit. ‘The words, to which this great critic here alludes, as common to Saint Luke with Saint Paul, are manifestly characteristic peculiarities of these sacred pen- men. Grotius himself, therefore, being our authority, it consequently appears, that, instead of there existing a total contrast, and irreconcileable opposition, between the stvles of Saint Luke and Saint Paul, ... the style of the Evangelist is so strongly impregnated with the elements, at least, of the style of his apostolic master, as to authorize the inference, that large portions of his Gospel, as it ΑΡΡ. 1.71 THE EPISTLE TO THE HEBREWS. 047 now stands, were inserted by him, from written documents, drawn up by that master, for the use of his disciple. The similarity thus, with great justice and strange inconsistency, pointed out by Grotius, between the greek styles of Saint Luke and Saint Paul, has been more fully treated by the late judicious and exact Dr. Townson. ‘It was said of Saint Luke, by the ancients, “ that he taught the gospel which Paul preached,” and _ critics remark, that there is often a great affinity in their phrases; of which, the account given by them of the in- stitution of the Lord’s Supper has been frequently brought as an example. A sentence is quoted, as Scripture, I. Tim. v. 18, “ The labourer is worthy of his reward,” which we nowhere meet with precisely in these words, except Luke x. 7. The language of the precept in the next verse, “ eat such things as are set before you,” is the same with that in the first Epistle to the Corinthians, x. 27. ἐς Whatever is set before you, eat.” Another instance of agreement in language is produced by Grotius, on Luke xxi. 34, compared with I. Thess. v. 3. And some words, which are common to Ὁ. Paul and S. Luke, either do not occur in other writers of the New Testament, or not in the same sense. ‘Two such, at least, παρακολουθέω, in the notion of “ understanding perfectly,” and κατηχέω, in that of “ instructing by word of mouth,” appear in the very outset of S. Luke’s Gospel. — Works, Vol. I. p. 205. Grotius, consequently, in ascribing the Epistle to the Hebrews to Saint Luke, virtually retracts the only ground, on which he rests his argument against the received title ; namely, that of incompatibility between the greek style of this epistle, and the greek style of the undisputed epistles of Saint Paul. But the close affinity of Saint Luke’s style to that of his apostolic master has been pronounced by an authority, to which all modern criticism must give place, and to which oT) 4 648 APOSTOLICAL AUTHORITY, ETC. [ APP. I. even Origen himself, upon a question of greek style, may well be allowed to yield. How the following decisive testimony of St. Chrysostom has wholly escaped notice in this controversy would be to me unaccountable, had not experience taught how superficially the ancient testimonies have been examined. 2>*s τί οὖν ὁ Μάρκος, φησὶν, οὐ ποιεῖ τοῦτο, οὐδὲ γενεαλογεῖ τὸν ᾿Ιησοῦν, ἀλλ᾽ ἐπιτόμως ἅπαντα φθέγγεται; ἐμοὶ δοκεῖ ὁ μὲν Ματθαῖος, πρὸ τῶν ἄλλων ἦρχθαι τοῦ πράγματος; διὸ καὶ τὴν γενεαλογίαν τίθησι μετὰ ἀκριβείας, καὶ πρὸς τὰ κατεπείγοντα ἵσταται" ὃ δὲ Μάρκος μετ᾽ ἐκεῖνον, διὸ ἐπὶ σύντομον ἦλθεν ὁδὸν, ἅτε τοῖς ἤδη λεχθεῖσι, καὶ δήλοις γεγενημένοις ἐπιχειρῶν. πῶς οὖν ὁ Λουκᾶς καὶ γενεαλογεῖν καὶ διὰ πλειόνων τοῦτο ποιεῖ ; ἅτε τοῦ Ματθαίου προοδοποιήσαντος, βούλεται τι τῶν εἰρημένων διδάξαι πλέον ἡμᾶς. καὶ ἕκαστος δὲ ὁμοίως τὸν διδάσκαλον ἐμιμή- σατο" ὁ μὲν[ὁ Λουκᾶς) τὸν Παῦλον ὑπὲρ τοὺς ποταμοὺς ῥέοντα" ὁ δὲ [ὁ Μάρκος] τὸν Πέτρον, βραχυλογίας ἐπιμελού- μενον. S. J. Chrysost.in Matth. Hom. iv. Edit. Savill. Tom. ii. 2. 19. 20. Saint Luke, in the judgment of S. Chrysostom, being a close imitator of the style of Saint Paul, and especially of that quality of his style confessedly predominant in the Epistle to the Hebrews,—roundness and flow,—the very characteristic of style, which has been used as an objection, becomes a conclusive argument for Saint Paul’s claim to the authorship of the greek epistle. APPENDIX, No. II. PABLE, OF PARALLEL .TOPRLCS; [ APP. II. APOSTOLICAL AUTHORITY OF 650 A391) 0x3 AO2@ Got nosode not a4 %132Q 43 “5γ,.οἰικοδφν το κ ShanX.o1% ‘nodnn10 sarsnlzun**** 50 1n00 ταῦ, 7 non 512 Sernmdody, “Ὁ ἫΣ "‘SMOIQOFT 91] "OLN AMQOL AML AO1Q0LOLN ~ ς ~ ~ 7 2 noLne 10dpXs 10 Aromp2t Sma ~~ e ‘ τ) ~ a “SonsrloXegxz 4 ς AOMLION OL λ 21 ΘΙ Χ Ὧ03Ξ3909 ρος: ΛΞ010»Ὰ5 “any ong Smxhenzoods ami .drrl0 daun nny) N00 AMQOM AML Ao1QCLOUR n0.9 SnodgXs 5001 mE ΔῊ 5008 ς aon 401339 x2 nognx 310K axkdys d κ anyshAr ams 30 wai Sodu 7 (yea \ ͵ . "ET ‘I "Sronmdno 5104 43 5kano 4 τον Ὁ Δ 50] 5k1 aonode aot ShanomynAarl Ska ’ 133Q 43 43.010» KS %133Q 43 Az O1pmxK3 50 Ὁ ἐκ 331:Χ 9» azrloXs nosaor0s Sneak neoradnrlo ποῦ. ~ ? -“ ) - JSronarlodsy S104 113 Sonzrinok10u norlordngrx 2 τ qoLnns 4 29 hoImyndsy ἢ 2 'V *[ “tA. goa Ο1 opsidy 91} 10 51Χ97,-ϑ Ἢ 911 zapun SuULLINIAI ‘SOOT, ἸΠΤΊΨ ΥΩ JO ΠΊΘΥ ‘TI ‘ON ‘XIqNaaay "SMIIQOTT THE EPISTLE TO THE HEBREWS. 651 APP. I. | Satnonsdiny unkxo ks ς 10 Δ, .060535 aronoXs xno mahid go 33 ordksoniong nsrioXe [Tux ALON AOIOAMIQ AML 13 170% “ ς 72 - εν “Δ ΩῸ γι δ κ 4103 Ὁ ς ͵ ἘΠΕ nor! Snorlon 5ΩΟ010 / hee So ‘Soiday 13A3y $510nj2%3 5.963). 50: γα5γ] Saosnn Sedu 1nrlooknn1g \ « ΝῪ 4 Ak kxkpr1g k kinw νυ 4 ? a 1nsxlkdr20dL QL deh ess «ποι» ot ᾿ΎΪΩ3Ξ47] OL 170% | “ ΝΣ n~ N N arr 29 13dnsdan | \N w “Saonarlognidy 500. 52x34 “hig OL 513 Λ5Χ02135.,3.1:3. SSN ς / ndodoods dvok nin ALG Sx19d0x 413 170% ~ c / Εν AMLAD A10K11Q Aka 513 ime ΄ \ c aor Snorlon Sa0gtg 4 \ Sordny 12A3y “Srontex2 Sider SL pier , 1 yknd oy, MIO CL 1 Ύ]0 οἰ ρ 10 Ak kx nr1Q k Δ 1.10 Ἂ 7 9 vA) “ao ny x edu nar) 1 "ἀκ ϑαβοοδν 0 N Ν ς / ν [neds1Xdx ] AOLNOL 10% ͵ «ς - λ 11 λιΞχ3 λοι Κλ Λς A290 .119.1.1. 0] 0 Χ SmI Ong 10% BL nde / \ ZN arsdsdo00du ot 518 5η 563: Χ δ» dod sou "Sond nz xNO 17% κ « ἊΝ ς Ξ \ Soday 9 nsghus nk Ska phy Shs Shakxo Sho rox Sohdaosiay amidy AOL | Seamer cre "nOWY NOL neorsdnrlo not 19H OSX 9NY! 0. “103@ AOL Sod 7." \ \ Ἀ \ Sasde1Xdn $oL.01% roskash ncorlusys ea 513 < {0 \ AI a ee en, [ APP. II. APOSTOLICAL AUTHORITY OF norloisand 11210 10x ’ aooky, ky -19037 5734 Shxkpwig tmx é ͵ ΄ \ SaeonarlenisyaL3L AMIDKIQ 10n07INSAL 10x / / ‘ SAminnd h3~ kaidx 110% 4 ~ “ ‘ ‘amnsarinddzhour 510n%dn0 a3 ΛΟ ΚΟ LOL tL m9 οἰ ΚἈΞ (ox rsdnAkanu ‘aayehhn arornidarl sox ‘mrandnous rkynonoday, [4 > 504A} NOZ@ 120" 170% "13d0 AMX atopaylysoodu "PG "GG “IX mperlnXds00du +202@ N01 40x10 AOL 118 χην 31] 2303110% ͵ / ὃν 0010” δοκόν. Shs 11021002 “SoLmvlon13unLx AOL 719 "a1 9m9 120% nosmd.oods A090 AIA ABO HENE Ak ~ i .; VP Saoolky 120710 ὦ). 43 ~ « A ~ « ΛΟ δ ams 090.018 aks 513 / ? ~ k \ ς Δ 19, ddnu ς ς (οὐγβρ» Sano 531π0Χ3 "5.) 16.) (dau ndodoodu 112 x00 "Am1n0L S103d% 3Q N00 ΄ 8 a 123 Mp Okan! kw a0 ΛΟ ΨΩ aminonn amsinx ‘Ams τῶν awmisdnry ams io 590207 copndArus 143 Mpokan ka ao ἐξ, “ὦ \ « ‘Aminn ΛΟΙΎΟΛ AmLinx “ὦ 20 AmIsdnry κῶν tox “ΛΟ ΔΩ S1701K10% 51704 ~ ς é xe ~ 1710.03 Smays 210 eeovvecee snoina copodAdiue noo npsrlnXdz000n “Sry sd 51d Sarhsororlo GX wih pin 29 nonsrndiausy ἣς ἈΝ ͵ encore 317013039 070 ΕΑΝ Imokpnurino Aonsrioang kvl nsdaiXde asnloXa dod a0. “Say h -ovorlo Skt narlmsndx ¢ ¢ Q03@ NOL Aoin now Sanodoky, 6 : Saonmdno 560. wsogaykyste “ων 430] wad3iXdn ͵ i © ano $34n0X3 ‘OT eA | *AT ‘SMOIQSTT THE EPISTLE TO THE HEBREWS. 653 APP. II. | Aoiday Aon “ΠΟΛΛΟῚ Suxugmig 1Lvriie AB ͵ ‘ 4 ς a “a c “2pm Ls I ς δίχα Sha ΟἿ3 “nowy nor ‘So.snli0 OIG! Ω0. 10 SKowihwn wat δε» ιν 7 > A [Aen ‘dsiXdw] Snooky, 17% 019 c “ « Νν \ "Shyogrladmx Ska 0533 10 310 Χ “ ~ i / -0L0X nano .o pL ΛΩΟΣΩΟΣ SSmeds1X ͵ -dx not Ὅ10 τ γα 512 © ~ ‘ “Aa ν ς 9.0, ΟἹ 1d2u Υ 0. aenen§ "91.303 013 doh aco κι We) fy tea es ὝΞΟΥ, AOL γόων 1LANOYBY whoLsyedx nnih -oyorlo aks nana X21% x Smjgdnx Sharphyn 75.1.30] ‘Amhanl AOL Amspgody mL wasri10u soe πωόκϑι us rcdnduty Saiki we 513 Znunds nagykors Sosnrli ΩΟΙΟἹ AOL 2Q 719 “Shakxo Sadssoiyss tox ΞΟΛΟΩ15Υ] Sha w19 ‘ampnhn amsnonyan act 56 3631 Χ 6» 50Λ3Ύ) 043,0 Ὅν, Ξ0 SoLordy SOL 11 σι "yx ‘Seva wojLdeLox ἐλ ΟΦ, Aovie "1S Ὃς “Mx + ce Suaudis Sut 508@ 3g 0 χες -ΞοΙΧΎΞΙΝ 13.9.1: Akt vinx “20 9.1, παρ Υ}..013 acorlk daun Sorlodgodu nous SoLnnon1sLninx noL AOd2L003 OL 512 4 ca « nkasrloXdsoss ** + SkXarp Ska asrloX2 andaXhn So ak «5001: 3 Skaariisxo7u Skt s1noksndx Ὁ 8 Es “Δ Ίϑρίκος! Aodimxns 513 7 κ « asrlodns ardnX 170% (eA ΛΟΞῪΞ Aarlagny wns Sos1dnX Skt anode ὧν Swyokddnu wisn APOSTOLICAL AUTHORITY OF [ APP. II. 654: Ὗ Χ "Ξ3|υγοουἝϑδνι Sha 32 τῶν Sodu nparlnXde33 AnAyor SasdsiXdx 9 dsx9m ‘AGLa03 lidsdoodu ΙΧ OW WAL 00 “acon le dzn n02@ 00. MLnLodL ML Vie) “ ͵ ~ 1onkp ornnodrls Aan “AON \ -2dN0 AOL A0L0513 NY Saconiplyr AGL MLN LAV SSoroidK 9 aapyhors niko “A rrhsonodraX 513 dvd 0 γα -οὐν pdm S1019ng 1.0011120% 4 \ / ͵ minndnoLs PL 30 Lav 4 [ees Ν ‘ « .1709.039 107910 5101n04 Ssronrdno 510. 43 AML win -Assgoua nar] pL Ago μκ νη έ ) ἈΝ λ £4 vA c 06 BS ON *Sonarlndas A1omdLnY Amacai Snoxend gay ΔΖ, Sorlon ͵ © \ 4 0 *SmuAsnann noLnns 3 ͵ « \ > ‘Zrnunds azokious dod o1n0r 4 ς é «ς ‘ ~ «ΠΟ NOL AML 7.13.8. “130 -ϑῴνλὸ 51.000. amisdorlo 7 € 7 ~ ry ACOIQ! ACL dsun nodssodx ἥε ὦ Ὁ ΣΝ ᾿" (5433: ΧΟῸ 10 d2u.00 ‘ahxAwnn andsnk prox Jie Ἵ 2 6 13X3 x00 50 .Sonsrlonsd, ke ς Ὁ / Aco -0dno amt Sodstovkma 10x “ΛΩΟΥΟ ΟἼΟΥ] ams ou Sonal ordmXax (50. ΧΑ 1] “Soxnxn “501.00 (54.565 1Xdx 43.1.50. ain doh Sornor0s "BG “90 Τὰ "AMI NOL 913 -ς ν ς SonarlonsA. 565 ds1Xdx ‘SMOIQOT] 655 THE EPISTLE TO THE HEBREWS. APP. II. | ς 1943Ὑ]ο 6.1 Οὐ Aconmdno 7 AOL 10 Sisrik noyynnl myyou Sprnogyrmnludx ΤΟ ΛΞΎ] okasndnw SUA Ska 115 AOL “sohnda xn0 10413Χ3 dod 13 LAQONRY AOL sp okohsimdnn kvl s1su2ye “(RiGee GG “IX "S001 LAASLA 500: 50“ ΛΟΥΎΞΎΪ 41310.03 Sovk3 Sodnu 170% *$en3.019% kXogxs 514 50 edegod IONE I9L3M13Y 017 Snmradnriy dau “113 x00 Swysplyn Skt aromnAyus nhs ΛΞ QL Ὁ15Υ] Sacorl, Act -nonnLdurn doh 5e1.nox3 Ἴ6 9G "x "rmtmdsnndsy NOLND SHIONE SkL 11Q ~ 2 ͵ ~ Ness 5»... 72] aroksson 513 ‘ ? ͵ ς «ς “ΛΟΛΟΟ Ὁ Act ᾿ ¢ ΤΙ 3 PLANO {173 2 30 “Aan (.n0ro0x Skyognsn ον Λ130 010 δι ΚΥΥΟ Υ͂ ΛΟ ΟΊ 1303 1515) «ὦ δ νον» 11707117 43 “ΛΟΔΩ 113 10x ab ς Ν Γν (1 \ ‘ihn ws 513 17.13Xd3.013 AIS IAIN KDA AN “570110.03undnL 170% *S0ncas70 50: ΛΟΥΥΞΥ] 3. 5130] ae ς Ang orld acs@ Snonsa -2.0n3h noynx yo “οι δ Sormrassyy Smsnspuasd SnoXosrarl 170% “aosnnd nous Sk Sxosdmg Skt 24 Snonsrinonsd ἐφ: Λ3ῃ o1smd gun 560. doh norwangn a λ ‘ sve 0 ἘΔ “ΛΟΛΞΎΪΟΙ3..3.13.: AMIN AOL 513 ͵ -- \ « [wada1Xdv a1ok10197%0% | nota ‘ «ς / Av “ΛΟΎΪΟΛ nor 7457] Skt “5x1 00nemxdo Ska 29 Sohoy Q .A7013129.07 SnsnoXa3 2 J «ς “ SS13ds1Xdx AI SkL.01 970% [ΔΡΡ. II. APOSTOLICAL AUTHORITY OF 656 "ET PL CAL GQapT—"504ox 0 ayrlu ag Sod ¢ mnlasayy 0. 120% kp.onih 3 “5043Υ)» οἰωάιι AOAIOX ᾧ Λ Shxkpr19 Sha ΚΎ] OL 10x Smoksnunrnx "SmsnogamrlArsondin ΤῸ Χ ς ΩΟΞ ROL ho1n Aor 0 Q02@ NOL agin AOL ‘Seardernita 170.13. 370 510.10%3 Snsanodnvs.onnn SonodysX (3115%09) hoou ͵ ~ Ν Ἵ 13x 0kAp0u A1oasdnn ΄ « ἡ τοῖσι k Aone 1125. “ser Ἁ ᾿ς ΝῚ Ὄπ Cc ns 12x10 S1dmX Sms. 0m IN ΛΟΥΎΪΟΛ 514 Snoks2p% ‘amionnssnl 513 | ‘SMOLQOFT APP. III. ] THE EPISTLE TO THE HEBREWS. 657 AppenpiIx, No. III. TABLE of the ἅπαξ λεγομένα in the Epistle to the Hebrews, and in the undisputed Epistles of Saint Paul.t HEBREWS. ἀγενεαλόγητος (Vii. 3.) ἄθλησιςἘ (x. 32.) aicOnrnpioy* (v. 14.) ἁγιότης (xil. 10.) αἴγειος (xi. 37.) αἴτιος (v. 9.) ἀγνόημα t (ix. 7.) αἱματεκχυςσία (ix. 22.) ἀκατάλυτος (vil. 16.) ἀθέτησις (vii. 18.) αἴνεσις (xill. 16.) ἀκλινής (x. 23.) + The comparative state of the verbal evidence, in this and the concluding No. IV., may be concisely represented as follows. ... Total number of Pauline words, including the ἅπαξ λεγομένα, not occurring in the Epistle to the Hebrews, 791: of these, 614 are ἅπ. λεγ. (i.e. occurring once, or only in one Epistle), leaving 177 only to be taken into our reckoning. These 177 words occur in the following proportions, in the undisputed epistles: ... Rom. - 72 Ephes. - 41 I. Thess. - 18 II. Tim. - 26 I.Cor. - 49 Philipp. - 25 II. Thess.- 11 Tit. - 24 11. Cor. - 59 Col. - 31 I. Tim. - 39 Phil. - ὃ Gal. - 22 This table exhibits the true comparative state of the evidence, afforded by this class of words, both as regards the undisputed epistles compared with Hebrews, and compared between themselves. Out of the 177 words not found in Hebrews, 105, we see, are missing from Romans, 128 from I. Cor., and so, in varying proportions, from the rest. But, in order to do common justice to the argument, the verbal peculiarities of the Epistle to the Hebrews itself must be taken into the calculation; as, otherwise, we give a decidedly unfair view of the case. Number of words peculiar to S, Paul and Hebrews, missing from each of the fourteen epistles: ... Rom. - 159 Ephes. - 169 Il. Thess.- 231 Mite - 216 Wea Comee elise Philipp. - 213 ΠΥ. - .180 Phil. - 245 II.Cor. - 179 Col. - 215 1 πὴ. - 2 LO Heb. - 178 Gal. - 203 I. Thess. - 222 In this table, Hebrews stands nearly on the same comparative footing as Romans, and exactly on the same comparative footing with I, and 11, Corinthians. Numbers of the ἅπαξ λεγομένα of each of the fourteen epistles: ... Rom) = | i Ephes. - 38 II. Thess. - 8 Tit. - 3 I.€or. - 100 Philipp. - 41 fim... .=9 74) ae ote = 6 II.Cor. - 86 Col. - 35 Il.Tim. - 47 Heb. - 151 Gal. - 9] I. Thess.- 165 In this table, if the Epistle to the Hebrews exceeds those to the Romans and Corinthians, in the proportion of ἅπαξ λεγομένα, it is itself exceeded, in far larger proportion, by I. Timothy; which, being little more than one-third of the length of Hebrews, contains 74 ἅπαξ λεγομένα : and, consequently, if of equal length, would contain, instead of 151, nearly 220. ¢ The asterisks mark out the ἅπαξ λεγομένα of Hebrews, and of the undisputed epistles, which differ only as being different parts of speech from the same roots, In UU 658 ἀκροθίνιον (vil. 4.) ἀλυσιτελής (xiil. 17.) ἀμετάθετος (vi. 17.) ἀμήτωρ (vil. 3.) ἀνακαινίζωδ (vi. 6.) dvaroyiCoeat® (xii. 3.) dyaplOunroc* (xi. 12.) ἀνασταυρόω (vi. 6.) dyrayaviCoer™ (xii. 4.) ἀντικαθίστημιδ (xii. 4.) ἀπαράξατος Ἐ (vii. 24.) ἀπάτωρ (vil. 3.) ἀπαύγασμα (i.3.) ἄπειρος (v. 13.) ἀποξλέπω (xi. 26.) ἁρμός (iv. 12.) ἀφανής (iv. 13.) apavicpedg (vill. 13.) ἀφομκοιόω (vil. 3.) ἀφοράω (Xil. 2.) βοηθός (xiii. 6.) Boris (xii. 20.) βοτάνη (vi. 7.) γενεωαλογέομκαι (vil. 6.) γεωργέομαι (vi. 7.) γνόφος (xii. 18.) δάμαλις (ix. 13.) δεκάτη (vii. 2. 4. 8.9.) δεκατόω (vii. 6. 9.) δέρμα (xi. 37.) δημιουργός (xi. 10.) διάταγμα (xi. 23.) διαφορώτερος Ἐ (i. 4. viii. 6.) διηνεκές (vii. 3. x. 1.12. 14.) Siixvéopear® (iv. 12.) διόρθωσις (ix. 10.) δυσερμήνευτος ἢ (v. 11.) ἔγγυος (vii. 22.) ἐγκαινίζω᾽ (ix. 18.x. 20.) ἐκδοχή (x. 27.) ἐκλανθάνομαι (xil. 5.) ἑλίσσω (i. 12.) APOSTOLICAL AUTHORITY OF ἐμπαιγμός (xi. 36.) ἐνοχλέω (xii. 15.) ἐνυξρίζω (x. 29.) ἕξις (v. 14.) ἐπεισαγωγή (vii. 19.) ἐπιλείπω (xi. 32.) ἔπος (vii.9.) evaperréw® (xi.5.6. xlii.16.) εὐαρέστως (xii. 28.) εὐθύτης (i. 8.) εὐλάξεια (Vv. 7. xii. 28.) evreptoraros* (xii. 1.) evmoie* (xiii. 16.) 4 μήν (vi. 14.) ἤχοςἘ (xii. 19.) ϑεατρίζομαι (x, 33.) BEAnci¢ (il. 4.) Sepdrroy (iil. 5.) Svea (xii. 18.) ϑυμιατήριον (ix. 4.) ἱερωσύνη Ἐ (vii. 11. 12. 14. 24.) ἱκετηρία (v. 7.) καθαρότης (ix. 13.) κωκου χούμενος Ἐ (xi, 37. ΧΙ], 9.) παρτερέω (ΧΙ. 27.) καταγωνίζομαι (xi. 92.) κατάδηλος (vil. 15.) παταναλίσκω (xii. 29.) κατασκιάζω (ix. 5.) κατάσκοπος (xi. 31.) κατατοξεύομαι (xii. 20.) καύσις (vi. 8.) κεφαλίς (x. 7.) xomn (vil. 1.) κριτικός Ἐ (iv. 12.) κῶλον (ill. 17.) λειτουργικός (i. 14.) λευϊτικός (vil. 11.) μερισμός (il. 4. iv. 12.) μεσιτεύωΝ (vi, 17.) [ APP. Ill. μετάθεσις (vii. 12. xi. 5. xii. 27.) μετέπειτα (xii. 17.) μετριοπαθέω (ν. 2.) μηδέπω (ΧΙ. 7.) μηλωτή (xi. 37.) μιμνήσκομαι (il. 6, xill. 2.) μεισθαποδότης (xi. 6.) μυελός (iv. 12.) νέφος (xil. 1.) νόθος (xii. 8.) νομκοθετέωἘ (vii. 11. vill. 6.) νωθρός (v.11. vi. 12.) ὄγκος (xii. 1.) ὀλιγωρέω (xii. 5.) ὀλοθρεύων (xi, 28.) ὀρέγομαιδ (xi. 16.) ὁρκωμκοσία (vii. 4. 21. 28.) πανήγυρις Ἐ (xii. 23.) παραπικραίγω (ill. 16.) παραπικρασμός (iil. 8.15.) παραπίπτω (vi. 6.) παραπλησίως (ii. 14.) mapappuew™ (ii. 1.) παρίεμαι (xi. 12.) πεῖρα (xi. 29. 36.) πείρω (xi. ὃ. 7.) πήγνυμι (viii. 2.) πολυμέρως (i. 1.) πολυτρόπως (vill. 2.) προσαγορεύομαι (v. 10.) προσοχθίζω (iii. 10. 17.) πρόσφατος (x. 20.) πρόσχυσις (xi. 28.) πρωτοτόκια (xii. 16.) ῥαντίζω (ix. 18. 19. 21. x. 22.) σαξξατισμός (iv. 9.) σκότος (xi. 18.) στάμνος (1x. 4.) cuynanovx toprat® (xi. 25.) cupmrabiw* (iv. 15. x. 34.) some instances, the words thus marked in Hebrews, are from the same roots with Pauline words, not ἅπαξ λεγομένα : in afew other instances, they are compounds, of forms peculiar, in the N.T., to Saint Paul, 34 out of the 151 a. Ary. of Hebrews, come under one or other of these descriptions. APP. II. | συναπόλλυμαι (xi. 31.) συνδέομκαιδ (xiii, 3.) συνεπιμκαρτυρέωἘ (ii. 4.) τελειωτής Ἐ (xi. 2.) τιμωρία (χ. 29.) τομώτερος (iv. 12.) ἀγριέλαιος (xi. 17.) ἀλάλητος (vil. 26.) ἀμετανόητος Ἐ (il. 5.) dyanalywoss™ (xii. 2.) ayaroyia* (xii. 6.) ἀναπολόγητος (i. 20. u. 1.) ἀνελεήμων (1. 91.) ἀνεξερεύνητος (x1. 33.) ἄνθραξ (xii. 20.) ἀνόμως (ii. 12.) ἀνοχή (il. 4. iil. 26.) ἀντιστρωτεύομαι (vil. 23.) ἀποστυγέω (xii. 9.) ἀποτολμάω (x. 20.) ὠποτομία (ΧΙ. 22.) apa (ili. 14.) ἄρσην (i. 27.) ἀσθένημα (xv. 1.) ἀσπίς (ill. 13.) ἀσύνθετος (1.31.) ἀφικνέομαι (xvi. 19.) ἀχρειόομκαι (111. 12.) γνωστόν (i. 19.) γραπτός (il. 15.) δικαιοκρισία (il. 5.) δικαίωσις (iv. 25. v. 18.) δολιόω (iu. 13.) δοῦλον (vi. 19.) ἐγγύτερον (xiil. 11.) ἐγκεντρίζω (xi. 17. 19. 23. 24.) ἑκατονταέτης (iv. 19.) ‘ ἐκκαίομαι (i. 27.) ἐκκλάζω (xi. 17.19.20.) ἐκπετάννυμι (x. 21.) ἐπαναμιμνήσκω (xv. 15.) ἐπείπερ (ill. 30. ) THE EPISTLE TO THE HEBREWS. 659 τράγος (1X. 12.13.19.x.4.) ὑποστολήξ (x. 39.) τραχηλίζομαι (iv. 13.) τρίμηνον (xi. 23.) τροχιά (xi. 13.) τυμπανίζομαι (Xl. 98.) ὑπείκωἘ (χη. 17. ROMANS. ἐπικαλύπτω (iv. 7.) ἐπιποθία (xv. 23.) ἐσπονομκάζομαι (ii. 17.) ἑπτακισχίλιοι (xi, 4.) ἐφευρετής (i. 30.) ἤτοι (vi. 16.) σειότης (i. 20.) Seorruyne (1. 30.) ϑήλεια (i. 26. 27.) Sh pa (xi. 9.) ἱεροσυλέω (11. 22.) ἱερουργέω (xv. 16.) ἱλαρότης (xii. 8.) καθ᾽ εἷς (xii. 5.) καθοράω (1. 20.) καινότης (vi. 4. vil. 6.) κακοήθεια (1. 29.) καλλιέλαιος (xi. 24.) κατάλαλος (1.30.) xarexpica*(v.16.18.viiil.) κατάλειμμα (1x. 27.) κατάνυξις (xi. 8.) λάρυγξ (ili. 13.) λεῖμμα (ΧΙ. δ.) λογικός (xii. 1.) ματαιόομαι (1. 21.) μεταλλάττω (1. 25. 26.) νομκοθεσίω (ix. 4.) νῶτος (xi. 10.) οἰκτειρέω (ix. 15.) ὄρεξις (1. 27.) παλαιότης (vil. 6.) παράκειμαι (vii. 1, viii. 21.) πάρεσις (ill. 20.) παριστάνω (vi. 13,16.) πιότης (xi. 17.) πλάσμα (1x. 20.) εὐ γῶν 2 φανταζόμενον (xil. 21.) φοξερός (x. 27. 31. xii, 21.) χαρακτήρ" (1. 3.) χερουξίμ. (ix. 5.) poaitidopeas (ili. 9.) προγένομιαι (ill. 25.) προδίδωμι (Xi. 15.) προεπαγγέλλομαι (1, 2.) προέχομκαι (iii. 9.) προηγοῦμιαι (xii. 10.) πρόσληψις (xi. 15.) προστάτις (Xvi. 2.) σεξάζομαι (i. 25.) σκληρότης (il. 5.) συγκάμπτω (xi. 10.) Tupepeaprupew*® (11,15. vill.16, ix. 1.) cumapanareorat® (i, 12.) συναναπαύομαιδ (xv. 32.) συνδοξάζομιαι (vili. 17.) συνήδομιαι (vil. 22.) συντέμνω (ix. 28.) σύντριμιμκα (iii. 16.) συνωδίνω (viii. 22.) συστενάζω (vill. 22.) τολμηρότερον (xv. 15.) ὑξριστής (1. 30.) ὕπανδρος (vil. 2.) ὑπερεντυγ χάνω (vill. 26.) ὑπερνικάω (vill. 37.) ὑπερφρονέω (xii. 3.) ὑπόδικος (iii. 19.) ὑπολείπομαι (xi. 3.) φιλόστοργος (xii. 10.) 0 ὄνημια (viii. 6. 7. 27.) χρεμιιτισμός (xi. 4.) χρῆσις (i. 26. 27.) χρηστολογία (xvi. 18.) χρηστόν (ii. 4.) ψεῦσμα (iii. 1) ψιθυριστής (i, 30.) 660 APOSTOLICAL AUTHORITY OF (APP. 11. a’ γενής (i. 28.) ἀδάπανος (1X. 18.) ἀδήλως (ix. 26.) αἴνιγμα (xiii. 12.) ἀκατακάλυπτος (ΧΙ. 5. 13.) ἄκων (ix. 17.) ἀμοτακίνητος Ἐ (xv. 58.) ἀνάξιος (vi. 2.) ἀναξίως (xi. 27. 29.) ἀνδρίζομαι (xvi. 13.) ἀντίληψις (xii. 28.) ἀπελεύθερος (vil. 22.) ἀπερισπάστως (Vil. 35.) ἀπόδειξις (ii. 4.) ἀπολούω (vi. 11.) ἀρχιτέκτων (ili. 10.) ἀστατέω (iv. 11.) ἀσχημονέω (vii. 13. xiil. 5.) ἀσχήμων (xii. 23.) ἄτομον (XV. 52.) αὐλός (xiv. 7.) βρόχος (vii. 35.) βυθός (xi. 25.) γεώργιον (iii. 9.) γυμνητεύομαι (iv. 11.) διαίρεσις (xii. 4. 5. 6.) διερμιηνευτής ἢ (xiv. 28.) διόπερ (vill. 13. x. 14. xiv. 13.) δουλαγωγέω (ix. 27.) ἐγκοπή (ix. 12.) ἐγκρατεύομαι (vil. 9.1χ. 25.) εἰδωλεῖον (viii. 10.) ἐκνήφω (xv. 34.) aCapng (Xi. 9.) ἀγανάκτησις (vil. 11.) ayorns (vi. 6.) ἀγρυπνία (vi. 5. Xi. 27.) ἁδρότης (vill. 20.) I. CORINTHIANS. ἔκτρωμα (Xv. 8.) ἐνέργημα (xii. 6. 10.) ἐντροπή (vi. 5. xv. 34.) ἐξαίρω (ν. 2. 13.) ἐπιθανάτιος (iv. 9.) ἐπιθυμητής (x. 6.) ἐπισπάομαι (vil. 18.) ἑρμηνεία (xil. 18. xiv. 26.) ἑτερόγγλωσσοι (xiv. 21.) εὐπρόσεδρος Ἐ (vii. 35.) εὔσημος (xiv. 9.) εὐσχημοσύνη (xii. 23.) 4 é0* (xiii. 1.) Séatpoy* (iv. 9.) ϑηριομα χέω (xv. 32.) iapea (xii. 9. 28.30.) κάθαρμα (iv. 14.) καλάμη (iil. 12.) κατακαλύπτομαι (xi. 6.7.) xaracrpavyupes (X. 5.) κομάω (xi. 14.) κυβέρνησις (xil. 28.) κύμξαλον (xii. 1.) λογία (xvi. 1. 2.) λοίδορος (v. 11. vi. 10.) μάκελλον (X. 25.) μαρὰν ἀθά (xvi. 22.) μέθυσος (v.11. vi. 10.) II. CORINTHIANS. ἀνακαινόω Ἐ (iv. 16.) ἀνακαλύπτω (iii. 14. 18.) ἀνεκδιήγητος (ix. 15.) ὠπαρασκεύαστος (ix. 4.) ἀπειπεῖν (1X. 2.) μὴ οὐκ (1x. 4. 5.) μωρία (i. 18. 21. 23. ii. 14. i. 19.) vh (xv. 31.) νηπιάζω (xiv. 20.) oroOpeutng™® (x. 10.) ὁμιλία (xy. 33.) ὄσφρησις (ΧΙ. 17.) οὐθέν (xili. 2.) παίζω (x. 7.) παραζηλόω G: 22.) παραμυθία (xiv. 3.) πάροδος (Xvi. 7.) πειθός (il. 4.) πένης (ix. 9.) περικάθαρμα (iv. 13.) περίψημα (iv. 13.) περπερεύομαι (ΧΙ. 4.) προσεδρεύω (1x. 13.) πτηνόν (xv. 39.) πυκτεύω (ix. 26.) ῥιπή (χν. 52.) συγγνώμη (vil. 6.) συζητητής (1. 20.) συμμερίζομαι (ix. 13.) σύμφωνος (vil. 5.) τάγμα (xv. 23.) τυχόν (xvi. 6.) ὑπέρακμος (vil. 36.) ὑπερλίαν (xi. 5. xii. 7.) φιλόνεικος (xi. 16.) φρένες (xiv. 20.) χοῖϊκός (xv. 47. 48. 49.) χρηστεύομαι (xill. 4.) ἀπόκριμα (1. 9.) ἁρμόζω (ΧΙ. 2.) ἄῤῥητος (xii. 4.) aiyala* (iv. 4.) αὐθαίρετος (vill. 9. 17.) APP. III. | δίψος (xi. 27.) δόλιος (xi. 13.) δολόω (iv. 2.) δότης (ix. 7.) δυνατέω (xiii. 3.) δυσφημία (vi. 8.) ἐγγράφω (iii. 2.3.) ἐγκρίνω (x. 12.) ἐκδαπανάω (ix. 15.) ἐκδημέω (v. 6.8.9.) ἐκφοξέω (x. 9.) ἐλαττονέω (vill. 15.) ἐλαφρία (i. 17.) ἐμπεριπατέω (vi. 16.) ἐνδημκέω (ν. 6. 8. 9.) ἐντυπόω (11. 7.) ἐξαπορέομκαι (i. 8. ἵν. 8.) ἐπακούω (vi. 2.) ἐπενδύομκαι (v. 2. 4.) ἐπιπόθησις (vil. 7.11.) ἐπισκηνόω (xii. 9.) ἐπιτιμία (il. 6.) ἑτεροζυγέω (vi. 14.) εὐφημία (vi. 18.) Epiuveonat® (x. 19. 14.) ἡνίκα (iii. 15, 16.) ἀλληγορέω (iv. 24.) ἀνακόπτω (Vv. 7.) βασκαίνω (iii. 1.) δάκνω (v. 15.) ἐθνικῶς (ii. 14.) εἴκω (ii. 5.) ἐκπτύω (iv. 14.) ἐπιδιατάσσομιαι (ill. 15.) εὐπροσωπέω (vi. 12.) ἰουδαίζω (ii. 14.) ἰουδαϊκῶς (il, 14.) ἄθεος (ii. 12.) αἰσχρότης (v. 4.) ἀγανεόωἘ (iv. 23.) THE EPISTLE TO THE HEBREWS. ἱκανότης (iu. 5.) ἱλαρός (ix. 7:) καθαίρεσις (Χ. 4. 8. xiii. 10.) κάλυμμα (1. 19, 14, 15. 16.) καπηλεύω (1. 17.) καταξαρέω (xii. 16.) κατάκρισις ἢ (il. 9. vil. 3.) καταναρκέω (xi. 8, xii. 13.) κατάρτισις (xii. 9.) κατοπτρίζομιαι (iii. 18.) μετοχή (vi.14.) (μολυσμός (Vil. 1) μμωμέομαι (vi. 3. viii. 20.) νυχθήμερον (xi. 25.) πανοῦργος ἢ (xii. 16.) παραυτίκα (iv. 17.) mapadpovew™ (xi. 23.) πεντάκις (xi, 24.) πέρυσι (vill. 10. ix. 2.) προαιρέομκαι (1x. 7.) mpoarapraven (Xil, 21. xii. 2.) προενάρχομαι (vill. 6. 10.) προκαταρτίζω (ix. 5.) προσανωπληρόω(!χ.] 2. xi9.), GALATIANS. ἰουδαϊσμός (1. 13. 14.) ἱστορέω (1. 18.) κατασκοπέω (il. 4.) κενόδοξος (v. 26.) κυρόω (iii. 15.) τοῦ λοιποῦ (vi. 17.) μορφοῦμαι (iv. 19.) μυκτηρίζομαι (vi. 17.) ὀρθοποδέω (11. 14.) παρείσακτος (il. 4.) πατρικός (1. 14.) EPHESIANS. ἄνοιξις (vi. 19.) ἀπαλγέω (iv. 19.) ἀποκαταλλάττων (ii, 16.) wo 661 προσκοπή (Vi. 3.) πτωχεύω (Vill. 9.) σαργάνη (x1. 33.) σάρκινος (ill. 3.) σκῆνος (vi. 1. 4.) σκόλοψ, (xii. 7.) σπουδαῖος (vill. 1: 22.) στενοχωροῦμαι (iv. 8. vi. 12.) συγκατάθεσις (vi. 16.) συλάω (xi. 8.) συμπέμπω (vill. 18. 23.) συμφώνησις (vi. 15.) συναποστέλλω (xii. 18.) συγιστάνω (111. 1. v. 12. x. 12.) συνυπουργέω᾽ (i. 11.) συστατικός (ill. 1.) τοὐναντίον (ii. 7.) ὑπερξαλλόντως (Xi. 23.) ὑπερέκεινα (x. 16.) ὑπερεκτείνω (x. 14.) φειδομένως (1x. 6.) ψευδαπόστολος (ΧΙ. 13.) ψιθυρισμός (xii. 20.) πεισμιονή (Vv. 8.) προευαγγελίζομαι (il. 8.) προθεσμία (iv. 2.) πφροκαλέομαι (Vv. 26.) προκυρόομκαι (ill. 17.) mporavartOnust (1. 16. ii. 6.) στίγμα (vi. 17.) συναπάγομιαιἘ (ii, 13.) συνυποκρίνομκα ἢ (ii. 13.) συστοιχέω (iv. 25.) φρεναπατάω (vi. 8.) ἄσοφος (v. 15.) βέλος (vi. 16.) ἐκτρέφω (ν. 29, vi. 4.) 662 ἑνότης (iv. 3. 13.) ἐξισχύω (i. 18.) ἐπιδύω (iv. 26.) ἐπιφαύω (ν. 14.) εὔνοια (vi. 7.) ξυτραπελία (v. 4.) Supeds (vi. 16.) καταρτισμός (iv. 12.) κατώτερος (iv. 19.) κλυδωνίζομαι (iv. 14.) ἁγνῶς (i. 16.) aicOucis* (1. 9.) ἀκαιρέομαι (iv. 10.) ἄλυπος (il. 28.) ἀναθάλλω (iv. 10.) ἐπείδω (il. 23.) ἀπουσία (ii. 12.) ἁρπαγμός (ii. 6.) αὐτάρκης (iv. 11.) βραξεῖον (iii. 14.) γνησίως (ii. 20.) ἐξανάστασις (iii. 11.) Emenrelvoreas (ill. 13.) ἐπιπόθητος (iv. 1.) ἀθυμέω (iii. 21.) αἰσχρολογία (ill. 8.) ἀνεψιός (iv. 10.) ayrayamAnpow (1. 24.) ἀνταπόδοσις (ill. 24.) ἀπαλλοτριόω (i. 21.) ἀπεχδύομαι (ii. 15, ii. 9.) ἐπέκδυσις (ill. 11.) ἀρέσκεια (i. 10.) αὔξησις (1. 19.) apedia (1. 23.) βραξεύω (ii. 15.) APOSTOLICAL AUTHORITY OF ποσμοκράτωρ (vi. 12.) κρυφῇ (v. 12.) xuGeia (iv. 14.) μακροχρόνιος (Vi. 3.) μέγεθος (1. 19.) μεθοδεία (iv. 14. vi. 11.) μεσότοιχον (il. 14.) pamporoyta (ν. 4.) πάλη (vi. 12.) πανοπλία (vi. 11. 13.) PHILIPPIANS. ἑτέρως (iii. 15.) εὔφημος (iv. 8.) ἐυψυχέω (ii. 19.) ἰσόψυχος (1. 20.) κανών (iil. 1. 6.) κατατομή (iil. 2.) καταχθόνιος (ii. 10.) κενοδοξία (ii. 3.) λῆψις (iv. 15.) μεγάλως (iv. 10.) μυέομαι (iv. 12.) ὀκταήμερος (ill. 5.) παραξουλεύομαι (ii. 30.) παραμύθιον (ii. 1.) COLOSSIANS. δειγματίζω (ii. 15.) δογματίζομαι (ii. 28.) δυναμμόω (1. 11.) ἐθελοθησκεία (ii. 23.) εἰρηνοποιέω (1. 20.) ἐμξατεύω (ii. 18.) εὐχάριστος (ill. 15.) Seorng (11. 9.) καταξραξεύω (i. 18.) μετακινέω (i. 23.) μομφή (ili. 13.) νουμηνία (ii. 16.) [ APP. III. προελπίζω (i. 12.) προσκαρτέρησις (vi. 18.) πρότερος (iv. 22.) ῥυτίς (v.27.) συμμέτοχος (ili. 6. ν. 7.) συμπολίτης (ii. 19.) συναρμκολογοῦμαι (xi, 21. iv. 16.) συνοικοδομκέομιαι (τι. 22.) σύσσωμα (ili. 6.) παραπλήσιον (ii. 27.) πολίτευμα (ili. 20.) προσφιλής (iv. 8.) πτύρομαι (1. 28.) σκοπός (iti. 14.) σύζυγος (ii. 3.) συμμιμητής (iii. 17.) Tueefroppovar™ (iil. 18.) συμπαραμένω (1. 25.) σύμψυχος (ii. 2.) συναθλέω (i. 27. iv. 3.) ὑπερέχον (111. 8.) ὑπερυψόω (ii. 9.) παρηγορία (iv. 11.) πιθανολογία (ii. 4.) πλησ ιονή (11. 23.) προακούω (1. 5.) προσηλόω (il. 14.) πρωτεύω (i. 18.) στερέωμα (ii. 5.) συζωοποιέωἜ (ii. 13.) συλαγωγέω (11. 8.) σωματικῶς (i. 9.) φιλοσοφία (il. 8.) APP. III. | ὠμέμπτως (ii. 10. v.23.) ἀναμένω (i. 10.) ὠπορφανίζομαι (ii. 17.) ἀτάκτος (1.6. 11.) ἐνδοξάζομαι (i. 10. 12.) ἐξηχέομαι (i. 8.) ὡτακτέω (il. 7.) ἀτάκτως (y.14.) ἔνδειγμα (i. 5.) χαλοποιέω (iii, 13.) ἀγαθοεργέω (vi. 18.) ἁγνεία (iv. 12. v. 2.) ἀδηλότης (vi. 17.) ἄλλως (Vv. 25.) ὠμοιξή (ν. 4.) ἀνδραποδιστής (1. 10.) ἀνδροφόνος (1. 9.) ἀνεπίληπτος (iil. 2. Ve 7. Vie 14.) avoctog (1. 9.) ἀντίθεσις (vi. 20.) ὠντίλυτρον (ii. 6.) ὠπέραντος (i. 4.) amoCanros (iv. 4.) ἀποδοχή (1. 15.iv. 9.) ὠποθησαυρίζω (vi. 19.) ἀπρόσιτος (vi. 16.) αὐθεντέω (ii. 12.) βαθμός (il. 13.) βλαξερός (vi. 9.) γραώδης (iv. 7.) γυμνασία (iv. 8.) διατροφή (vi. 8.) δίλογος (iii. 8.) διώκτης (i. 13.) ἑδραίωμα (ili. 15.) THE EPISTLE TO THE HEBREWS. I, THESSALONIANS. ϑεοδίδακτος (iv. 9.) ἱμείρομκαι (ii. 8.) κέλευσμα (iv. 16.) κολακεία (ii. 5.) ὀλιγόψυχος (v. 14.) ὁσίως (ii. 10.) II, THESSALONIANS. περιεργάζομαι (ili. 11.) σέξασμα (1. 4. Acts xvii. 29.) 1. ΤΙΜΟΤΗΥ. ἔκγονα (ν. 4.) ἔντευξις (i. 1. iv. 5.) ἐντρέφομαι (iv. 6.) ἐπαρκέω (v. 10, 16.) ἐπίορκος (i. 10.) ἐπιπλήττω (v. 1.) ἑτεροδιδασκαλέω (1. 3. Vi. 3.) εὐμετάδοτος (vi. 18.) ἤρεμος (il. 2.) ἡσύχιος (ii. 2.) SeoreCera (ii. 10.) καταλέγομαι (Vv. 9.) καταστολή (il. 9.) καταστρηνιάζω (v. 11.) καυτηριάζομαι (iv. 2.) κοιγωνικός (vi. 18.) κόσμιος (ii. 9. ili. 2.) λογομα χία (vi. 4.) ματαιολογία (. 6.) μετάληψις (iv. 3.) μμητραλῴης (1. 9.) μμονόομκαι (ν. 5.) γαυαγέω (1. 19.) νεόφυτος (iil. 6.) γοσέω (vi. 4.) ξενοδοκέω (v. 10.) uu 4 663 πλεονεχτέω (iv. 6.) προπάσχω (ii. 2.) σαίγω (iii. 3.) συμφυλέτης (ii. 14.) τροφός (il. 7.) umepCalye (iv. 6.) σημειόομαι (iii. 14,) tin (i. 9.) ὑπεραυξάνω (i, 3.) οἰκοδεσποτέω (ν. 14.) οἰκοδομία (1. 4.) ὁμμολογουμκένως (ili, 16.) παραδιατριξή (vi. 5.) πατραλῴώης (i.9.) περιέρχομαι (V. 13.) περιλείπομαι (iv. 15.17.) περιπείρω (vi. 10.) πλέγμα (ii. 9.) πορισμός (vi. 5. 6.) πρόκριμκα (v.21 .) πρόσκλισις (ν.21.) ῥητῶς (iv. 1.) σκέπασμα (Vi, 8.) στόμαχος (. 29.) τεχγογονέω (ν. 14.) τεκγογονία (ii. 15.) τεκνοτροφέω (ν. 10.) ὑδροποτέω (ν. 20.) ὑπερπλεονάζω (i, 14.) ὑπόνοια (vi. 4.) ὕστερος (iv. 1.) pirapyupia*® (vi. 10.) φλύαρος (vi. 13.) ψευδολόγος (iv. 2.) ψευδώνυμος (vi. 20.) 664 ἀγωγή (11. 10.) ἀθλέωΝν (ii. 5.) ἀκαίρως (iv. 2.) ἀκρατής (ill. 3.) ἀναζωπυρέω (i. 6.) ἀνάλυσις (iv. 6.) ἀνανήφω (ii. 26.) ἀναψύχω (1. 16.) ἀνεξίκακος (ii. 24.) ἀνεπαίσχυντος (ii. 15.) ἀνήμερος (ili. 3.) ἀντιδιατιθέμενος ἢ (ii, 25.) ἀπαίδευτος (ii. 23.) ἀποτρέπομαι (1. 15.) ἄρτιος (iii. 17.) ἀδιαφθορία (ii. 7.) αἱρετικός (1. 10.) αἰσχρός (i. 11}. ἀὠκατάγνωστος Ἐ (ii. 8.) αὐτοκατάκριτος (iil. 11.) βδελυκτός (i. 16.) ἐγκρατής (1. 8.) ἐκστρεφόμαι (ill. 11.) ἐπιδιορθόω" (1. 5.) ἐπιστομίζω (i. 11.) ἀποτίω (19.) ἄχρηστος (11.) ἑκούσιος (14.) APOSTOLICAL AUTHORITY OF Il. TIMOTHY. ἀφιλάγαθος (iil. 3.) βέλτιον (i. 18.) γάγγραινα (ii. 17.) γόης (iii. 13.) γυναικάριον (111, 6.) δειλία (i. 7.) ἔκδηλος (iii. 9.) ἐκκαθαίρω (il. 21.) ἐγδύνω (ili. 6.) ἐπανόρθωσις" (11. 16.) ἐπισωρεύω (iv. 8.) ἤπιος (il. 24.) Sedmvevorog (111. 16.) κακοπαθέω" (ii. 9.9. iv. 5.) κνήθω (iv. 8.) TITUS. ἰουδαϊκός (. 14.) καλοδιδάσκαλος (ii. 3.) κατάστημα (il. 3.) ματαιολόγος (i. 10.) γηφαλέος (i. 2.) οἰκουρός (ii. 5.) ὀργίλος (i. ie) περιούσιος (ii. 14.) περιφρονέω (il. 15.) πλήκτης (i. 7.) PHILEMON. ὄνημαι (20.) προσοφείλω ( 19.) [ APP. III. λογομκα χέω (il. 14.) μάμμη (1. 5.) i μεμξβράνα (iv. 13.) μηδέποτε (iii. 7.) γεωτερικός (ii. 22.) ὀρθοτομκέω (ii. 15.) παραθήκη (1. 12.) πιστόω (ii. 14. ) πραγματεία (ii. 4.) στρατολογέω (ii. 4.) συγκακοπαθέω (i. 8.) σωφρονισιμός (1. 7.) φίλαυτος αι. P25) φιλήδονος (ili. 4.) φιλόθεος (iii. 4.) πρεσξύτις (ii. 3.) στυγητός (ili. 3.) σωτήριος (i. 11.) σωφρονίζω (i. 7.) σωφρόνως (11. 12.) φιλάγαθος (1. 8.) φίλανδρος (ii. 4.) φιλότεχγος (ii. 4.) φρεναπάτης (i. 10.) φροντίζω (ili. 8.) (Acts xxii. 5, xxvi. 11. Tiyawmpew.™ ) APP. Iv. | THE EPISTLE TO THE HEBREWS. 665 Arpenpvix, No. IV. Taste of Pauline Words, occurring in more than one Epistle, and not occurring in the Epistle to the Hebrews. 1 ἀγαθωσύνη. 4, Rom. χν. 14, Gal. v. 22. Ephes.v. 9. 11, Thess. i. 11. 2 ἁγιωσύνη. Rom.i. 4. II. Cor. vii. 1. I. Thess. iii. 13. 3 ἀδιαλείπτως. Ar Roms Osixae. l, Thessstaes 11, 19. 9}. ΜΠ Tim. i. 3. co 4 αἰσχροκερδής. Sap. LimeitisdsG. ΤῈ): 5 αἰσχρόν. 3. I. Cor. xi. 6. xiv. 35. Ephes. v. 12. 6 αἰχμαλωτεύω. 2. Ephes.iv.8. II. Tim. iii. 6. 7 ἀλαζών. 25 Romat..30)) 11 Pins: 2: 8 ἀληθεύω. 2. Gal.iv.16. Ephes.iv. 15. 9 ἄμαχος. ΩΣ digdbin ΠΣ ΠΣ 10 ἀμεταμέλητος. 2. Rom. xi. 29. II. Cor. vii. 10. 11 avaxatvon*. 9. ΤΙ, Cortivolés (Colman 10: 12 dyaxaiywoic*. 2, Rom. xit.25 ὙΠ ΤΟΣ 13 ἀνακεφαλαιόομαι, “2. Rom. xiii.9, Ephes.i.10. 14 ἀνατρέπω. 23 eli vlimyi Loan vitae 1: 15 ἀνεγκλήτος. ὃ. “U.(Corsi.'8. ‘Col. 7.22.) 1 Dim. 11:10. dite Ones 16 ἀνεξιχνίαστος. 2. Rom.xi.33. Ephes. iii. 8. 17 ἀνήκω. 3. LEphes.vy.4. Col. iii.18. Philem. 8. 18 ἀνθρωπάρεσκος. 2. Ephes. vi. 6. Col, 111. 22. 19 ὠνόσιος. Qe Logbimsi..9> ee Ul ΤῚΣ ΤΠ}. 2. 20 arytipicbia*. 2. Rom.i. 27. -II. Cor. vi. 13. 21 ἀπαλλοτριόω. 3. Ephes.ii.12. Col. i..21. 22 ἄπειμιν 7. I. Cor.v.3, 11, οτ. χ. 1. 11. xii.2.10. Philipp. 1.27. ..00].}}. 6. 23 ἁπλότης. 8. Rom. xii. 8. II. Cor.i. 12. viii. 2. 1χ. 11:13. xi. 3. Ephes. vi. 5. Col. iii. 22. 24 ἀποκαραδοκία, 2. Rom. viii. 19. Philipp. 1. 20. 25 amonatrarrarrw,™ 3. Ephes. ii. 16. Col. i, 20. 22. ἀπολούω. 2. I.Cor. vi. 11. Acts xxii. 16. 666 27 28 29 30 48 49 50 5 52 53 54 55 56 57 —_ 58 59 60 6 62 _ ἀποτόμως. ἀπρόσκοπος. ἀῤῥαξών. ἀρσενοκοίτης. ᾿ ἄσπονδος. ἄστοργος. ἄστο χέω. αὔξησις. αὐτάρκεια. ἀφή. : ; ἄφορμῆ- βραξεῖον. yevenroyia™. γνήσιος. διαξεξαιόομαιἷΐ, διάγω. διαστολή. διαφέροντα. διδακτικός. διχοστασία. δοκιμή. ἑδραῖος. εἴγε. εἰλικρίνεια, ἔκδικος Ἐ, ᾿ ἢ ἐκκαθαίρω. ἐκκλείω. ὌΡΗ ἑκών. ἐλλογέω. ἐνάρχομαι. ἐνέργεια. >: vA ἐνοικέω. : , ἐξαπατάω. ἐξεγείρω. ἐπιβαρέω. ἐπιταγή, 5 te ρον wnvnnrnww py N APOSTOLICAL AUTHORITY OF [ APP. IV. ΤΠ σον, απ. JO! Tits 1213: I. Cor. x.32. Acts xxiv. 16. TI. Cor. 1. 22. v.5. Ephes.i. 14. I. Cor. vi. 9. I. Tim.i.10. Rom.i. 31. IL. Tim. iii. 3. Rom.i. 31. II. Tim. iii. 3. 1 πη δ ΧΟ ΣῈ ΤΙ imines Ephes. iv. 16. Col. 11. 19. PCoriixs 6.0 le elim. γι. ὃ. Ephes.iv.16. Col. ii. 19. Rom. vu. 8.17. I1.'Cor. v. 12. 5’, Gall y. 19.. eo Lim.v» 14, I. Cor. ix. 24, Philipp. 1. 14. I. Tim.i. 4. Tit. iii, 9. II. Cor. viii. 8. Philipp. iv. 3. I. Tim. i. 2. Tit. i. 4. I. Tim.i. 7. Titus iii. 8. Le Dam, ieee: ideal, 9. Roms tn. 22.5242. 10 ΟΣ, xiv... Rom. ii. 18. Philipp. i. 10. I. Tim. iii.2. II. Tim. ii. 24. Rom. xvi.17. J.Cor.iii.3. Gal. v. 20. Rom. v. 4. II. Cor. ii. 9. viii. 2. ix. 13. xiii. 3. Philipp. ii. 22. I. Cor. vii. 37. xv. 58. Col. i. 23. II. Cor. v. 3. Gal. iii. 4. Ephes, iii. 2,iv. 21 Cols 1,23. i. Cory. 8: LCorsa: 1250. We Rom. xiii. 4. 1. Thess. iv. 6. τ σεν. ἡ. bh. damit, 20 Rom. iii. 27. Gal. iv. 17. Rom. viii. 20. I. Cor. ix. 17. Rom. v.13. Philem. 18. Gal. iii. 3. Philipp. i. 6. Ephes. i. 19. iii. 7.iv. 16. Philipp. iii.21. Col. i. 29) 11.,42., 11: Thess, ἢν 9. 11, Rom. viii. 11. II. Cor. vi. 16. Col. iii. 16. TI. Tim. i..5. 14. Rom. vii. 11. xvi. 18. I. Cor. iii. 18. II. Cor. xi. 3. II. Thess. ii. 3. Rom. ix.17. I. Cor. vi. 14. Il. Cor. 1.5. I. Thess, ii. 9. II. Thess. iii. 8. Rom. xvi. 26. I. Cor. vi. 6.25. 11, Cor. viii. 8. ITim.id. Tit. 1.3.1, 15, APP. Iv. | 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 9 > 95 96 THE EPISTLE TO THE HEBREWS. ἐπιφάνεια. 6. ἐπιχωρηγία. 2. ἐρεθίζω. 2. ἔρις. 9. εὔνοια. ae εὐσεξέω. Ὥ; εὐσχημόνως. 3. εὔχρηστος. 3. εὐωδία. 9. ἤπιος. 2. ὕττημα. 2. ἧττον. 2: “άλπω. Ὡ. Suntec. 6. SprapCevw. Qe ἱερός. 9. ἱκανόω. 2: ἰσότης. oe κάμπτω. 4, παγῶν. 8. καταδουλόω. ὡ. καταλλαγή. 4͵ καταλλάσσω. 6. κεγόω. 5. κέρδος. 9. κίνδυνος. 9. κλῖμα. 3. πυρόω. 2. λογισμός. 2. λουτρόν. Ὡς μακαρισμός. 9. μετασχηματίζω, 5. μόρφωσις. 2. μόχθος. 9, 607 Il. Thess. ii. 8. I. Tim. vi. 14. ἐν Ge erate lhO. Ephes. iv. 16. Philipp. 1. 19. ΤΙ Corixs2.) Col. 11:1. 21. ‘Bom, se 29nexin 15.. 1. Cor. 1 11: ἐγ 11. Cor. xii. 20. Gal. v.20. Philipp. 1. 16. Pest σι. 4. wits 111. 9. I. Cor. vii. 85. Ephes. vi. 7. 1, Tim. v. 4. Acts xvi. 23. Rom. xii.13. I. Cor. xiv. 40. 1. Thess. iv. 12 ἘΠ τη. τὸ lois 11... ee bilemsdn. II. Cor. 11.156. Ephes.v.2. Philipp. iv. 18, J. Thess. ii. 7. II. Tim. ii. 24, Roms χὰ. 19. Wer Cor: vi. 7. I Coryxig 10... 11. Gor. xn. 15, Ephes. v. 29. I. Thess. 11. 7. Rom. vi. 12.vili. 11. 1. Cor.xv. 53.54. II, Cor. iv. 11. ν. 4. Cor.i. 14. Col. πὶ. I. Cor.ix. 13 (bis), II. Tim. iii. 15. AT ΟΣ δ...) Coli. 12? ΤΙ. Cor. viii. 13.14. Col. iv, 1. II, Tim. i. 10. Rom. xi. 4. xiv. 11. Ephes. iii. 14. Philipp. τ. 10. Il. Cor. x. 13. 15, 16, Gal. vi. 16. Philipp. in. 16. II. Cor. xi.20. Gal. ii. 4. Rom, v. 11. xi. 15. II. Cor. v. 18. 19. Rom. v.10 (bis). JI. Cor. vii. 11. IT. Cor. v. 18. 19. 20. Rom. ἄν. ιν Ἐς στ 1. 17: χ. lowe ellen Gore ix. 3. Philipp. ii. 7- Philipp. 1. 21. μ]..7. Tit. 1. 1]. Rom. viii, 95. 11. Cor. xi. 26. (octo vic.) Rom. xv.23. J.Cor. xi.10. Gal.i. 21. 11, Coreii.(8: , Gal. nis 15. Rom. 1. 15. IT. .Cor. x. 5. Ephes. v. 26. Tit. iii, δ. Rom. iv. 6.9. Gal.iv. 15. 1. (δεν ay. 6; Π Con, xin 13-14 15: Philipp. ili. 21. Rom. ii. 20. 17. Tim. iii. 5. II. Cor. xi. 27. I, Thess. ii. 9. II. Thess. ii, 8. 668 97 ναυαγέω. 98 véxpwors*. 99 νοήμα. 100 νομίμως. 101 νουθετέω. 102 ὀδύνη. 103 οἰκεῖος. 104 οἰκέω. 105 ὄλεθρος. 106 ὀστράκινος. 107 ὀφθαλμοδουλεία. 108 πάθος. 109 παιδαγωγός. 110 παραζηλόω. 111 παρακαταθήκη. 112 παροργίζω. 118 πεποίθησις. 114 περικεφαλαία. 115 πλάσσω. 116 πλεονεκτέω. 117 πλεονέκτης. 118 πλουτίζω. 119 ποίημα. 120 πολιτεύομαι- 121 πραότης. 122 πρεσξεύω. 123 πρόγονοι. 124 προετοιμάζω. 125 προΐστημι. 126 προκοπή. 127 προλέγω. 128 προνοέω. 129 προσαγωγή. 130 ῥιζόομκα:. 181 σέξασμα. APOSTOLICAL AUTHORITY OF Pa Onn pep wo ὦ a Np Peacoat so e»pry [ APP. IV. 11. Cor. xi.35. 1. Tim. i. 19. Rom. iv. 19. 11. Cor.iv. 10. II. Cor. ii. 11. itt. 14, iv. 4. x. 5, xi.3. Philipps lv. 7. I. Vim$1. 8. 1 Tim. 11: 5. Rom. xv.14. I. Cor. iv. 14. Col.i. 28. iii. 16.’ I. Thess. v. 12.14. II. Thess. ii. 15. Rom. ix.2. I. Tim. vi. 10. Gal. vi.10. Ephes.ii.19. 1. Tim. v. 8. Rom. vii. 17. 18. 20. vii. 9. 11. I. Cor. ii. 162 vii. 12.13. I.Tim. vi. 16. I. Cor.v. 5. I. Thess. v. 3. II. Thess. i. 9: . Tim. vi. 9. II. Cor. iv. 7 II. Tim. ii. 20. Ephes. vi. 6. Col. iii. 22. Rom.i.26. Col. iii. 5. I. Thess. iv. 5. I. Cor.iv.15. Gal. ii. 24. 25. Rom. x. 19. xi.11.14. I. Cor. x, 22. I. Tim. vi. 20. II. Tim. i. 14. Rom. x. 19. Ephes. vi. 4. 1. Cor. i. 15. ii. 4. viii. 22. x. 2. Ephes. iii. 12. Philipp. iii. 4, Ephes. vi. 17. I. Thess. v 8. Rom. ix. 20. I. Tim. ii. 13. 11. Cor. ii. 10. vii. 2. xii. 17. 18. I. Thess. ἵν. 6. I. Cor.v. 10.11. vi. 10, Ephes. v. 5. τ σὲ ,.ὅ: 11. Cor-vi. 10. τσ. ἘΠ: Rom. 1.20. Ephes.ii. 10. Philipp.i. 27. Acts xxiii. 1. i Cornviele al. Comat. Galt vce. viel. Ephes. iv. 2. Col. 111. 12. 1. Tim. vi. 11. 1 Vimens2o.,, Lithin..2: II. Cor. v. 20. Ephes. vi. 20. Ts TintaveAea duns 159: Rom.ix. 23. Ephes. ii. 10. Rom. xii. 8. I. Thess. v.12. 1, Tim. iii. 4. 5. 12. v.17. Tit. iti. 8.14. Philipp. i. 12. 26. 1. Tim. iv. 15. ΠΟ σε xin. 2. Gal.‘v. 21. “I. Thess, i. 4. Rom, σῖϊ. 17. ἘΠ Cor vn. 91: i Rimage Rom. v.2. Ephes. ii. 18. iii. 12. Ephes. iii. 18. Col. ii. 7. 11, Thess. ii. 4, Acts xvii. 23. APP. Iv. | 132 σεμνός. 133 σεμνότης. 134 σπένδομκαι. 135 στέγω. 136 στέλλομαι. 137 στενοχωρία. 138 σρατεία. 139 συχγκρίνω. 140 συζάω. 141 συζωοποιέω. 142 συμξασιλεύω. 143 σύμμορφος. 144 συμπάσχω. 145 συναιχμάλωτος. 146 συναναμίγνυμι. 147 συνεγείρω. 148 συνθάπτομαι. 149 συστρατιώτης. 150 σχῆμα. 151 σωρεύω. 152 σωφροσύνη, 153 σώφρων. 154 τάχα. 155 τυφόομαι. 156 ὕξρις. 157 ὑξριστής. 158 υἱοθεσία. 159 ὕμνος. 160 ὑπεραίρομκαι. 16 --- ὑπερδάλλω. 162 ὑπερξολή. 163 ὑπεροχή. 164 ὑπερπερισσεύω. 165 ὑποταγή. 166 ὑποτίθημι. 167 ὑποτύπωσις. 168 ὑψηλοφρονέω. 169 ὕψωμα. 170 φανέρωσις. 171 φθόγγος. 172 φιλοτιμέομαι. THE EPISTLE TO THE HEBREWS. 669 PR ee pops PN WS WNNYY ww e ANNALS Philipp. iv. 8. I. ΤΊ τα. 11]. 8. 11. Tit. ii. 2. ἘΠῚ πε τη is 4.0, Ditsite 7: Philipp.u.17. 11. Tim. ἵν. Ὁ. WiCorsixei2y xii. 7. 61. hess.aus 11 δὲ IT. Cor. vit. 20. 11. Thess. iii. 6. Rom. i. 9. vill. 35. 11. Cor. vi. 4. xii. 10, TH Corn χε 4, Me Dimes 18. I.Cor.u.13. ΤΙ. Cor. x. 12 (bis). Rom. vi. 8. I1.Cor. vii.3. II. Tim.ii.11. Ephes. 11. 5. Col. 11. 13. Τ Corsive 8 {0 Timea. 122 Rom. viii. 29. Philipp. iii. 21. Rom. viii. 17. 1. Cor. xii. 26. Rom. xvi.7. Col.iv.10. Philem. 23. 1.Cor.v.9.13. IL. Thess. iii. 14. Ephes. ii. 6. Col. i. 12. iii. 1. Rom.vi.4. Col. 1. 12. Philipp. i. 25. Philem. 2. I. Cor. vii. 31. Philipp. ii. 8. Rom. xii. 20. IL. Tim. iii. 6. I. Tim. 11.9. 15. Acts xxvi. 25. Te σης 195 Dit τ Sats 2. δὲ Rom.v. 7. Philem. 15. I. Tim. iii. 6. vi. 4. IL. Tim. ii. 4. Ii. Cor. xii. 10. Acts xxvii. 10.21. Rom. i. 30. I. Tim.i. 13. Rom. viii. 15, 23. ix. 4. Gal. iv. 5. Ephes.i.5. Ephes. v.19. Col. iu. 16. 11. Cor. 8ii.7. 11. Thess, 11. 4. 41. Cor. iii. 10. ix. 14. Ephes, i. 19. ii. 7. ii. 19. Roms νὴ 19. Τ' Cor ας ole Lie ΟΕ Τ᾿ 5 ἵν: 7. 17: ΧΙ vo (ΘΆ1:}. Vos Τ Cor) 1.1.1 amie: Rom. ν. 7. 11. Cor. vi. 4, 1 ὍΝ σς 16. (081: 0.5: ΤΟ ΠΣ Ὁ Le ill. 4. Rom. xvi. 4. J. Tim. iv. 6. I. Tim.i. 16. II. Tim. i. 13. Rom. xi. 20. I. Tim. vi. 17. Rom. vii. 39. 11, Cor. x. 5. We συνε σι ce ἘΠῚ Cor; ἵν. 2: Rom. σι 18. I. Cor. xiv. 7. Rom, xv. 20. I1.Cor.v.9. I.Thess, iv. 11. 670 APOSTOLICAL AUTHORITY, ETC. [app. Iv. 173 φυσιόω, 7. I. Cor. iv. 6. 18.19. v. 2. viii. 1. xiii. 4. Col. ii. 18. 174 χρηστότης, 10. Rom. ii. 4: in. 12. xi. 22 (ter). II. Cor, vi. 6. Gal.v. 22. Ephes.ii.7. Col. iii. 12. Tit. iii, 4, 175 ψευδάδελφος, 9. IT. Car. xi.26. Gal.ii. 4, 176 ψωμίζω. 2. Rom. xii. 20. I. Cor. xiii. 3. FINIS. Lonpon: Printed by A. Sporriswoonr, New-Street-Square, Works by the same Author. SERMONS on Subjects of SCRIPTURE HISTORY. 8vo, CRITICAL ESSAYS on GENESIS XX. and St. MAT- THEW II. 15. 8vo. MAHOMETANISM UNVEILED: an INQUIRY, in which that Arch Heresy, its Diffusion and Continuance, are exa- mined on a new Principle, tending to confirm the Evidences, and aid the Propagation of the Christian Faith. 2 vols. 8 vo. LIFE of JOHN JEBB, D.D. F.R.S., Bishop of LIMERICK, ARDFERT and AGHADOE; with a Selection from his Letters. ὅνο. SAINT PAUL’S VIEW OF THE PASTORAL CARE: a SERMON preached in the Cathedral of Christ Canterbury, before His Grace the Archbishop, at the Triennial Visitation of the Deaneries of Bridge and Elham ; on Saturday, Septem- ber 3, 1836. Edited by the same Author. THIRTY YEARS’ CORRESPONDENCE between JOHN JEBB, D.D. F.R.S., Bishop of Limerick, Ardfert and Agha- doe, and ALEXANDER KNOX, Esq., M.R.I.A. 2 vols. 8vo. Second Edition, with Translations of the Greek and Latin Passages. bus chev are ΚΟ ius” Ὁ OL. ἀν αὐ Aas, GARR bint ι hi CHE ; . } ΟΝ stared 2 δ} ΨΌΝ ΜΕ (Ὁ ἤν (ecu (a deel oe JB camer 3 meee } hh ΠΟ 7 4 ‘ veo y de, “ν ΠῚ als WO ee Lee PT ΝῚ ἐξ a tench ae ma Pn él if " aut wary A od ΙΑ ΑΔ δ ate ἫΝ onal nts a) — ee + = ‘ot > \ 7 “ ἔν ! ri } ‘ Ἢ ᾿ ἊΝ, yet δά] if Υ , t rat f ᾿ ΧΗ ὶ ‘Al ie 7 i ie y ΣΡ me ἔ ΕΣ ‘ ὴ ᾿ we bey ὙΠ ἘΠ in ἡ ἢ TLS PIE! j Ls Lil) dg a ee Wa 4 » Vi dia ftw ie ie " ae 4 ae ae ων y" Patt » τ Ὗ ΒΥ eh ’ ΤῊ, a) Th {{ γι Ἂν iin te) a ΓΑ % ἢ ἮΝ" ie Aa ΟΝ ,»Ἢ ! 3 ὶ i ΩΝ ΚΠ Ἢ iF ib eat wy 7 } Biase is oi ἃ Bain shy Tb tate } ΝΥΝ ᾿ ΓΑ Bick j Ibs) iar ἐν all ΩΣ iad Se, ih} εἶ iz iol) vi ΡΨ Ἢ i my ti ay ἌΡΤΗ a}. ici, as it ἡ WA Ly ΤΥ 4 aa oy at Ἢ ¥ ; a ‘ fe! be ot 7 a . f ον tay ; Pay Ὄ κ ! εἰν ie } ἐ τ us ewe, δὰ υ "τ ἢ ἐΨ ὟΝ τ ἱ Ni ΒΥ at, πον LITA ἡ ἡ EAE ‘ronan be ἐν Ὗ we oh Δ μὰ μιν μι Die ον ἢ; ‘4 (ὦ iG: a ae ἣν αὐ ΕΝ, 4 eek ἱ νον ἐν ἃ Matt? ALAA, [ἐ ΠΕ ΣῪ Weds vy i ν oes Som eased wikis Ki deli bilhaa dls tives ΠΕ Piet! aaa ee ; ν ; ; ΡΣ Meek) ne” ; " rhe “e A oer oa, ap ald WW > als ΣΙΝ 4 ᾿ Wi i” "ἢ ἢ a i: . ἡ" ys ee . i, i oh, ΤΥ. Ny a Ni me) He 5 ἢ ἐν ᾿ ὴ f ἐὺ Ai ὴ ἢ ᾿ " Ν q art ἡ " ἀν ay ἡ 4 Νὰ ἢ hey ait The apostolical authority of the Epistle Princeton Theological Seminary-Speer Library Fy Mn τος τον LENS Oe eee RSS RSW Sey σι όωσωῦν «αωνύψονων SUMNER EH πὸ HORNER MERE Meee δον UN AS RE Ra SE Sm κνι τε en een idle hein te ae Seibel ee ener cre AK τοῦ κα των ee ρόδον στο “πεν καὶ νωνοτουνσεστα πὰ ϑ ποτα οτος iene et EN τν κα δν atthe ke να σεν ἢ teary: po ῃ VIMY πὰ iy cen nce dae TPRUWE Oras ake Lhe ΣΉ ΗΩ ΡΟΝ εὐ δ δεῖν δ νόσν, PBS Cw eS Fines i SS NEY TENE OUR UWL me H re ae oe πο, νὰ ats τῷ Ἢ αν νη σεν ANE τυκομ τες L9G ATEN BELT SRP AAMT,