A discerner (xpitixos). N.T.°. PLXX. The word carries on the thought of dividing. From xpivev to divide or separate, which runs into the sense of judge, the usual meaning in N. T., judgment involving the sifting out and analysis of evidence. In xpurixds the ideas of discrimination and judg- ment are blended. Vulg. diseretor.
Of the thoughts and intents of the heart (évOuprjcewv «at évvocav xapdtas). The A.V. is loose and inaccurate. ’Ev6v- pnows rare in N. T. See Matt. ix.4; Acts xvii. 29. Comp. évOupeicOar, Matt. i. 20; ix. 4. In every instance, both of the noun and of the verb, the sense is pondering or thinking
* As Delitzsch, whose note on this passage is one of the curiosities of exegesis, and a specimen of literalism run mad.
Cu. IV.] THE EPISTLE TO THE HEBREWS. 429
out. Rend. the reflections. “Evvo.a, only here and 1 Pet. iv. 1. It is the definite conception which follows évOdunous Rend. conceptions.
13. From the word of God the writer proceeds to God himself as cognisant of all things; thus giving a second ground for the exhortation of ver. 11.
Creature (xréows). See on Rom. viii. 19; 2 Cor. v. 17; Col. i. 15. Here in the sense of thing created.
Opened (rerpayndicopéva). N.T.°. CLXX. Only later Greek. Evidently connected with tpdyndos neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed : taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor’s neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim’s neck for sacrifice is familiar to all classical students. See Hom. JI. i. 459; ii. 422; Pindar, Ol. xiii. 114. The victim’s throat bared to the sacrificial knife is a powerful figure of the complete ex- posure of all created intelligence to the eye of him whose word is as a two-edged sword.
With whom we have to do (zpos év juiv o Adyos). Rend. with whom is our reckoning; that is to whom we have to give account. *
14. Chapter ii. 17, 18 is now resumed. This and the fol- lowing verse more naturally form the conclusion of the pre- ceding section than the introduction to the following one.
* Not as Liinemann, Alford, Bleek, Calvin, De Wette, toward whom a relation exists for us, on which Weiss correctly remarks that this sense of Néyos is unbiblical.
430 WORD STUDIES IN THE NEW TESTAMENT. [Cz. IV.
Great high priest (uéyav). Emphasising Christ’s priestly character to Jewish readers, as superior to that of the Leviti- cal priests. He is holding up the zdeal priesthood.
Passed into the heavens (deAnAvOdta Tods odpavous). Rend. “passed through the heavens.” Through, and up to the throne of God of which he wields the power, and is thus able to fulfil for his followers the divine promise of rest.
Jesus the Son of God. ‘The name Jesus applied to the high priest is forcible as recalling the historical, human per- son, who was tempted like his brethren. We are thus pre- pared for what is said in ver. 15 concerning his sympathising character.
15. We have not an high priest who cannot, etc. What- ever may be thought to the contrary ; whatever contrary con- clusion may be drawn from the character of the Levitical priests, or from Christ’s exalted dignity and purity.
Touched with the feeling (cvvrrafjoat). Only here and ch. x. 84. This is more than knowledge of human infirmity. It is feeling it by reason of a common experience with (ctv) men.
Infirmities (doGevelas). Not sufferings, but weaknesses, moral and physical, which predispose to sin and facilitate it.