19. καὶ οὐ κρατῶν τὴν κεφαλήν, ἐξ οὗ πᾶν τὸ σῶμα διὰ τῶν "ἁφῶν καὶ συνδέσμων ἐπιχορηγούμενον καὶ συνβιβαζόμενον αὔξει
upon,” “to invade,” then in ἃ figurative sense “to investigate”. Since ἃ ἑόρακεν
also lends itself to diametrically oppo- site interpretations, the exegesis mes doubly uncertain. It may mean th
things which can be seen with the bodily eye, or it may refer to visions ; they may be condemned as deluded visionaries, or for their materialism. Alford and Elli- cott translate “taking his stand on the things which he hath seen,” and lain that he becomes an inhabitant the world of sight rather than of faith. But the use of the perfect is against any reference to the circumstances of ordi
life, and the thought would have been far more simply and clearly expressed by τὰ ὁρατά. Generally it is supposed that “τῆς things which he has seen” means his visions. Various views are then taken of ἐμβατεύων. Meyer translates “entering upon what he has beheld,” and explains that, instead of holding fast to Christ, he enters the region of visions. Several translate “ investigat- ing" (Beng., Grimm, Findl., Ol., Haupt). This is probably the best translation of the words as they stand, for the transla- tion “parading his visions’ (Sod. and ? Abb.) seems not to be well estab- lished. The harshness of the combina- tion, and uncertainty of the exegesis, give much probability to the view that the text has not been correctly transmitted, After it had been conjectured that we should read ἃ ἑώρα κενεμβατεύων, Light- foot independently suggested the latter word, but for ἃ ἑώρα suggested ἑώ or αἰώρᾳ. (Sod. incorrectly quotes the emendation as αἱῶρα; and in Abb. by a misprint we have αἱώρα. Ellicott not only misreports Lightfoot’s emendation, but does not even mention Taylor’s.] ἑώρα is used sometimes of that which suspends a thing, sometimes of the act of suspension. “In this last sense,” Light- foot says, “it describes the poising of a bird, the floating of a boat on the waters, the balancing on a rope, and the like. Hence its expressiveness when used as a metaphor.” κενεμβατεύειν does not actually occur, but the cognate verb κενεμβατεῖν is not uncommon. A much better emendation, however, is that of Dr. C. Taylor (Fournal of Philology, vii., Pp. 130), ἀέρα κεν τεύων, “ treading the void of air”. In his Pirge Aboth,? p. 161, he says that the Rabbinic expression
10---2ο.
τὴν "αὔξησιν τοῦ Θεοῦ.