Cambridge Greek Testament for Schools and Colleges - Hebrews 11:4 - 11:4

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Cambridge Greek Testament for Schools and Colleges - Hebrews 11:4 - 11:4


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4. Ἄβελ. Intending, so to speak, “to pluck only the flowers which happen to come within his reach, while he leaves the whole meadow full to his readers,” he begins to cull his instances from the world before the flood. His examples of faith fall into five groups. 1. Antediluvian (4–6). 2. From Noah to Abraham (7–19, including some general reflexions in 13–16). 3. The Patriarchs (20–22). 4. From Moses to Rahab (23–31). 5. Summary reference to later heroes and martyrs down to the time of the Maccabees (32–40).

πλείονα. Lit., “more” or “greater.”

παρὰ Κάϊν. This we learn from Gen 4:5, but we are not told the exact points in virtue of which the sacrifice was superior. We may naturally infer that Abel’s was a more carefully-chosen and valuable offering, but especially that it was offered in a more sincere and humble spirit of faith and love.

ἐμαρτυρήθη. By God’s sign of approval (Gen 4:4, LXX.). Hence he is called “righteous” in Mat 23:35; 1Jn 3:12. The Jewish Haggadah was that God had shewn His approval by fire from heaven which consumed Abel’s sacrifice.

μαρτυροῦντος ἐπὶ τοῖς δώροις. “Bearing witness to his gifts.”

διʼ αὐτῆς, i.e. by his faith.

ἀποθανὼν ἔτι λαλεῖ. Another reading (λαλεῖται, DEKL) is “though dead, he is still being spoken of.” But the allusion seems to be to “the voice of his blood” (Gen 4:10), as seems clear from the reference in Heb 12:24. No doubt it is also meant that he speaks by his example, but there seems to have been some Jewish Haggadah on the subject, for Philo says “Abel—which is most strange—has both been slain and lives” (Opp. I. 200). He deduces from Gen 4:10 that Abel is still unforgotten, and hence that the righteous are immortal.