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fuvsew" qeath;" kai; qeovpth", eij" ga;r to;n gnovfon (Ex. 20:21) fasi;n aujto;n oiJ crhsmoi; eijselqei'n, th;n ajovraton oujsivan aijnittovmenoi ...; de vit. M. i. § 28 (ii.
p. 106 M.). The words
wJ" oJrw'n are in themselves ambiguous. They may mean either ‘as though he saw,’ or ‘inasmuch as he saw.’ The peculiar gift of Moses determines that the latter is the sense here. The irregular position of the wJ" is due to the emphasis laid on to;n ajovraton .

For oJ ajovrato" compare Col. 1:15 ( oJ qeo;" oJ ajovrato" ); 1 Tim. 1:17 ( ajovrato" movno" qeov" ); 1 John 4:20; John 1:18; 1 Tim. 6:16.

The word karterei'n occurs here only in N. T. Comp. Jos. Antt. 2.11, 1; Ecclus. 2:2; 12:15.

The idea of karterei'n is complementary to the ideas of uJpomevnein (Heb. 10:32) and makroqumei'n (Heb. 6:15). The Christian has not only to bear his burden in the conflict of life, and to wait for the fulfilment of the promise which seems to be strangely delayed: he must also bear himself valiantly and do his work with might through the Spirit (1 Cor. 16:13; Eph. 3:16).

Augustine in striking words extends to the people the gift of the leader: Errabant quidem adhuc et patriam quaerebant; sed duce Christo errare non poterant. Via illis fuit visio Dei (ad 1 Joh. Tract. 7).

Heb. 11:28. p. pepoiv. to; p. ... ai{m. ] By faith he kept (he hath kept) the
Passover and the sprinkling of the blood
.... The first celebration of the
Passover was not only a single act. The Passover then instituted and kept remained as a perpetual witness of the great deliverance. For the
perf. see Heb. 7:6 note. The sacrifice of the lamb and the open sprinkling of the blood was a signal act of faith challenging the superstition of the Egyptians (Ex. 8:22). Compare Midr. Shemoth R. l. c. ( Wunsche , p. 132).

The phrase poiei'n to; pavsca (Matt. 26:18) is not unfrequent in the LXX. for the observance of the Passover (Ex. 12:48; Num. 9:2 ff.; 2 Kings 23:21 &
c.). It does not appear to be used of the institution. The special ceremony of ‘the sprinkling of the blood’ (Ex. 12:7, 22 f.) is mentioned as foreshadowing the deeper mystery involved in the deliverance from Egypt (Heb. 9:22).

The word provscusi" is not found in the LXX. and occurs here only in
N. T. (
pr. ai{m. ejkavlese th;n kata; tw'n fliw'n tw'n qurw'n crivsin OEcum.). But the verb proscevw is commonly used in the LXX. of the sprinkling of blood

upon the altar ( qr"z: , H2450).

i{na mh; oJ ojl. ... aujtw'n ] The phrase oJ ojloqreuvwn (Vulg. qui vastabat

[ primitiva ]) is used in Ex. 12:23 by the LXX. for tyj+iv]M'h' according to the strict

participial sense. The translators realised the action of God through a destroying angel: 1 Cor. 10:10 ( oJ ojloqreuthv" ); and this seems to be the most natural sense of the original text. Compare 1 Chron. 21:12, 15; 2 Chron. 32:21; Ecclus. 48:21; Ps. 78:49.
qivgh/ aujtw'n ] The object is naturally supplied by the reader. Primasius sees a foreshadowing of Christian practice in the detail: Sanguine agni illinuntur Israelitarum postes ne vastator angelus audeat inferre mortem: signantur dominicae mortis signo fideles populi in frontibus ad tutelam salutis ut ab interitu liberentur.

( b ) The Faith of the people (Heb. 11:29-31). The great leader, like Abraham, communicated to others the Faith by


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