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illi a contribulibus suis et fratribus. dij aujth'" ... e[ti lalei' ] through it, i.e. faith. Abel's faith was the ground of his living activity after death. Qui enim alios suo exemplo admonet ut justi sint, quomodo non loquitur? (Primas.)

jAnei'len aujto;n ajlla; ouj sunanei'len aujtw'/ th;n dovxan kai; th;n timhvn : ouj tevqnhken ejkei'no", oujkou'n, oujde; uJmei'" teqnhvxesqe ... w{sper ou\n oJ oujrano;" fainovmeno" movnon lalei', ou{tw kai; ejkei'no" mnhmoneuovmeno" (Chrys.).

Philo argues that Cain truly died and Abel lived: w{sqj ou{tw" ajnagnwstevon jAnevsth Kavi>n kai; ajpevkteinen eJauto;n ajllj oujc e{teron ... w{sqj oJ [Abel, to; paradoxovtaton, ajnhv/rhtaiv te kai; zh'/ ... pw'" ga;r oJ mhkevtj w]n dialevgesqai dunatov" ; ( quod det. pot. insid. § 14; 1.200 M.).

[Eti may refer historically to ajpoqanwvn , ‘after death he still (in the record of Scripture Gen. 4:10, comp. Heb. 12:24) speaketh as indeed not dead.’ Or it may be fully temporal and describe the present voice of the first righteous martyr. It seems most in accordance with the language of Scripture on the unseen world not to exclude the second view: Apoc. 6:9.
dij h|" ... dij aujth'" ...] through which (sacrifice or faith?)... through it (faith or sacrifice?).... The reference of the pronouns is ambiguous. Each may refer
either to ‘faith’ or to ‘the sacrifice’; and every combination has found advocates. On the whole it appears to be most natural to see in the sacrifice the means through which the testimony was borne, and in the faith which prompted the sacrifice that whereby Abel still speaks. The decision must be made by consideration of the general thought of the passage. The words themselves admit equally all interpretations. Yet comp. Heb. 11:7
dij h|" .

11:5. JEnwvc ] Gen. 5:21-24. Compare Ecclus. 44:16; 49:14; Wisd. 4:10. In Enoch the view of the true destiny of man was again revealed, fellowship with God. Side by side with advancing material civilisation the revelation of the spiritual life was also given.
metetevqh tou' mh; ijd. qavn .] ( Enoch ) was translated so as not to see death. Vulg. translatus est ne videret mortem. For the construction see Heb. 10:7, 9 (LXX. tou' poih'sai ) note.

The legendary interpretation in Primasius is worth noticing: translatus est in paradisum terrenum unde quondam Adam ejectus est.
oujc huJr. ... diovti metevq. oJ q .] The writer follows the interpretative
rendering of the LXX. while the Hebrew has simply:
he was not, for God took him , a phrase which leaves the mode of Enoch's departure from life quite open. Comp. Wisd. 4:10 f.
pro; ga;r th'" met. ] Faith was the ground of the translation because his pleasing God is specially mentioned before this took place; and such pleasing implies faith. The circumstances under which Enoch lived gave prominence to his Faith. In a corrupt age he is said to have maintained that fellowship with God which is identical with pleasing Him.
memartuvrhtai ] The witness stands recorded. For the use of the perfect see Heb. 7:6 note.
eujaresthkevnai ] The LXX. use the word eujhrevsthse to render

: yhiløa‘h;Ata, ËLeh't]hi ( walked with God Gen. 5:22; Aqu. periepavtei (Sym.

ajnestrevfeto )... su;n tw'/ qew'/ ).

11:6. The simple notice that Enoch ‘pleased God’ (or ‘walked with God’) is a sufficient proof of his Faith. For Faith is an essential condition of


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