which He had been all along bearing, to the cross, that He might finish transgression there.

Ος τας ἁμαρτίας ἡμων αυτος ΑΝΗΝΕΓΚΕΝ εν τῳ σωματι αύτου ΕΠΙ ΤΟ EYAON.

The translation of this verse in our version is, "Who his own self bare our sins in his own body on the tree." If this had been the meaning it would have been written thus—ός τας ἁμαρτίας ἡμων αυτος ὑπηνεγκεν (or εβαστασεν) εν τῷ σωματι αύτου επι του ξυλου. We should neither have found en followed by an accusative, nor should we have found ΑΝηνεγκεν.

Ανηνεγκεν from αναφερω, to bring up, to offer up, is here a sacrificial word. It is used in the New Testament ten times. Three times it is used in its primary sense of bringing or carrying up, viz.—

Matt. xvii. 1.

Mark ix. 2.

Luke xxiv. 5.

αναφερει αυτους εις ορος ὑψηλον.

Idem.

ανεφερετο εις τον ουρανον.

mountain.

{ up into heaven.

In the following instances it is used in its secondary or sacrificial sense, and is rightly translated in our version " offer" or "offer up:"

Heb. vii. 27.

Heb. vii. 27.

Heb. xiii. 15.

James ii. 21.

1 Pet. ii. 5.

5 θυσιας αναφερειν.

To offer up sacrifices.

εαυτον ανενεγκας.

Having offered up Himself.

αναφερωμεν θνσιαν αινέσεως.

Let us offer the sacrifice of praise.

( Ισαακ ανενεγκας.

Having offered up

Isaac.

{ ανενεγκαι πνευματικας θυσιας.

To offer up spiritual sacrifices.

In all these cases it will be observed, that avapepo has both the active sense of bringing, and also the sense of bringing UP. When used sacrificially, it is used in the sense of bringing up for presentation to God, and answers to the Hebrew of the Hiphil of y

קטר or of

The Septuagint abounds with examples of avapeрw, followed by etɩ, with an accusative, used as the translation of the Hiphil of hy or

על followed by ,קטר

Judges xiii. 19.

2 Chron. i. 6.

Ex. xxix. 18.*

και ανήνεγκαν επι την πέτραν τῷ κυρίῳ.

And they offered up on the rock to the Lord.

ανήνεγκε Σολομων εκει επι το θυσιαστηριον.
Solomon offered up there on the altar.

ανοισεις τον κριον όλον επι το θυσιαστήριον.

Thou shalt offer up the ram whole on the altar.

These are but a few out of a hundred instances. The Septuagint

* In this last instance the Hiphil of is used in the Hebrew.

use, therefore, of avapepw, followed by enɩ with an accusative, shews that it is not to be regarded as answering to the Hebrew, but as corresponding to the Hiphil of by or DP, followed by by. Whenever, therefore, avapepw, followed by eπ with an accusative, is used, it has not only the active force of bringing or carrying to the place specified, but also the force of carrying Up to some place of height, authority, or dignity. When used sacrificially, it has the thought of bringing up for presentation to God on His altar.

Even then, if avapepo, when used alone, could be understood in the sense of passively bearing or sustaining (a sense which is expressed, not by αναφερω, but by υποφερω, ὑπεχω, οι βασταζω), yet we could not so understand it when followed by cɩ with an accusative. It would be impossible to give to the words avηveykev eπ a totally different sense in the two following passages :—

Ανηνεγκεν εις ολοκαρπωσιν επι το θυσιαστηριον. Gen. viii. 20. Sept. Ανηνεγκεν επι το ξυλον.

Christ at the cross not only presented Himself in all His own personal excellency as a sacrifice of sweet-smelling savour," but He also presented there for judgment His people's sins which He had taken on Himself. We may, therefore, with equal propriety say, that He brought to the cross, and presented on the cross, for acceptance, His own personal excellency as a sweet-smelling savour (eis ooμnv evwdias); and also that He brought to the cross, and presented on the cross, for judgment ("eis kpiσw), our sins. Thus and thus only we preserve the full and proper meaning of avŋveykev ettɩ to έvλov. The version of Tremellius is, therefore, far more correct than our own- Qui peccata nostra ipsemet sursum tulit in corpore suo super lignum illud ". -"Who his own self took up our sins in his own body upon that tree.” * Thus this text has not even the appearance of confining the period of His being the Sinbearer or Sin-carrier to the cross only. In His own body He brought up to the cross, and presented on the cross, for judgment, our sins, are the thoughts involved in the passage.

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* Castalio renders-"Qui peccata nostra ipse suo corpore sustulit in patibulum." Bengel observes-“Tas ȧμaρtias avvяyev, peccata tulit. In eum conjecta a Patre erant peccata: dum ergo sublatus est in lignum, peccata secum sustulit "-"Our sins were laid on Him by the Father; while, therefore, He was lifted up on the cross He took our sins along with Him."-Bengel on Heb. ix. The active force of aunveyzey is well illustrated in the following passage in the Septuagint, as quoted by Trommius. It is used of Samson taking up the gates of Gaza-ανηνεγκεν αυτα επι την xopony Tov Opovs—“He bore them up to the top of the mountain;" just so, Christ bore up our sins to the cross for judgment.

That the sense of movement to a place is involved in π with an accusative may be seen from such expressions as these—ερχομενους επι το βαπτισμα αυτου; coming to his baptism (Matt. iii. 7). Και ιδων συκην ηλθεν επ' αυτην (Matt. xxi. 19). ETI TOU alyahov soтnxsi, means simply, "he stood on the sea-shore ;” whereas επι το αιγιαλόν ειστηκει means, "he went and took his stand on the sea-shore." ExadiσEv ETTI TOV Opovov, is, "he seated himself 2 D

VOL. XI.

It is frequently assumed, that these words in Peter must be regarded as a quotation from the Septuagint of Isa. liii. 12—και avтos åμaprias πολλων ανηνεγκε. Now, even if it were admitted that the Septuagint is justified in here using avapepo as the rendering of V, and not Xaußavo (for which, i. e., λaμßavw, we have, be it remembered, inspired authority in the quotation of Isa. liii. 4; in Matt. viii. 17—autos tas ασθένειας ἡμων ΕΛΑΒΕΝ, και τας νόσους εβαστασεν), yet still the verse in Peter, where avapepw is used, followed by enɩ with an accusative, cannot be regarded as identical with a verse where avapepo is used without such addition. When so followed, avapepo is never used as the translation of N in the Septuagint. Indeed, the places in which the Septuagint uses avapepo as the translation of NV are only four in all: whereas avapepo is used nearly a hundred times as the translation of -to cause, to ascend, to offer up. Moreover, N, when followed by a preposition indicating motion to a place (such as yet, with accusative, ores, unto), is never used in the passive sense of bearing or sustaining (vоQeρei, úñeɣei), but in the active sense of carrying.

Nor can avηveyкe be accepted as the correct translation of NW), in Isaiah liii. We have in that chapter two words applied to the Great Surety as the One who carried the sins of His people, viz., NV and Sap. These words are translated for us by inspired authority in Matt. viii. 17-αυτος τας ασθενειας ἡμων ΕΛΑΒΕ (89) και τας νόσους εβάστασεν (D)" Himself our infirmities took, and our diseases as a burthen bore." Guided by this authoritative translation in Matthew, we should render the clause in Isaiah liii. 12 thus—και αυτος τας ἁμαρτιας πολλων €λaße. Thus, no doubt, Peter would have quoted it, if he had quoted it at all.

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But it was not the object of Peter to speak of the Lord Jesus merely as "the taker of” (VM, ó λaμßavwv), or as "the bearer of" (0, ó Baσracov) our sins. The passage in Peter teaches us also where He carried them, viz., to the tree. The taker and carrier of the sins of His people "brought up" (avnveyke, it is an official and priestly word) those sins to the cross for judgment. There they received the full and final stroke, and they were gone. As respects judgment, their place is no more found. But He who presented those sins for judgment, presented also Himself (avnveykev eåvtov) as a sacrifice of sweetsmelling savour. That does not depart. It fills the place of death with fragrance, and abides for ever. Peter, therefore, does not simply

or took his seat on the throne;" but exabiσEV ETTI TOV Opovov means, "he went and took his seat on the throne." Even when neuter verbs are used, the sense of previous motion is not lost when they are followed by ɛ with an accusative. Thus καθημενον επι του θρονου means simply, “seated on the throne," no reference being intended to antecedent condition; whereas καθημενον επι τον θρόνον means, one who had become seated on the throne," there being a tacit reference to antecedent condition. The force, however, of the passage in Peter depends not so much on 7 by itself, as on the force of ava@apa followed by ε with an accusative.

quote Isaiah, but adds to the testimony of Isaiah. "To take" (NU), λaußave), and to carry as a burthen (Sad, Baoragew), may be applied to our blessed Surety from the moment He became man-aveveykaι eπɩ TO έuλov belongs, of course, only to the cross.

There is only one more place in the New Testament where avapepo is used, viz., Heb. ix. 28—και καθ' όσον αποκειται τοις ανθρωποις άπαξ αποθανειν, μετα δε τουτο κρισις· οὕτως ὁ Χριστος άπαξ προσενεχθεις εις το πολλων ανενεγκειν ἁμαρτιας, &c.

In this passage avɛvey is generally supposed to mean, either " to remove" or "to bear" in the sense of "sustain," or to bear in the active sense of "carry." The use of N in Hebrew, and that of аоEр in the Septuagint, are appealed to in support of one or other of these readings.

an נשא עון In translating

But it is not true that the Septuagint ever uses avaQɛpw in the sense of "take away" or "remove." When the Septuagint gives this meaning to N, it uses, not ava@ɛpw, but aspw, aQaspw, or haμßavw. (Compare John i. 29—“The Lamb of God that taketh away”=¿ aɩpwv ; and Heb. x. 4-to "take away sins"=aQasw.) expression which so often occurs in Leviticus, the Septuagint never uses αναφέρω. Nor does the Septuagint use αναφερω to mean bear," in the sense of "sustain” (¿TOQɛpw, Texw), though it does sometimes (but very rarely) use it in the active sense of carry.*

There is, however, no possible reason why, in this passage, we should assign to avaQɛpw a different sense from that which we assign to it in all the other passages that have been quoted-viz., Heb. vii. 27, twice; Heb. xiii. 15; James ii. 21; 1 Pet. ii. 5. We trace in these and other passages that have been cited from the Old Testament, the sense of "bringing up" for presentation to some person or place of dignity and power.

...

There is a passage in the Septuagint where the use of avaɛpw seems to answer very closely to its use in the passage before us. Speaking of the tithes which Israel were to bring, it says—δεκατην αποδεκατώσεις παντος γεννήματος του σπέρματος σου. . ενιαυτον κατ' ενιαυτον, και φαγῇ αυτό εν τῳ τοπῳ ᾧ εαν εκλέξηται κύριος Θεος σου επικληθηναι το ονομα αυτου εκεί. εαν દ μακραν γενηται ὁ ὁδος απο σου και μη δύνη αναφερειν avra-" and thou art not able to bring them up," i. e., to the place which the Lord hath chosen. Here, then, there is an ellipsis after *It is used in this sense only three times, viz., twice as the translation of NU, in Numbers xiv. 33, xa a Tav iμw; and Isaiah liii. 12, αυτος άμαρτιας πολλων ανηνεγκε. Once it is used as the translation of

20, to carry as a burthen-viz., Isaiah liii. 12, xa. Tas aμaρtias AUT WV αυτός ανοίσει. Here we have the inspired authority of the New Testament for saying that ẞaoTao, not avotos, would be the right translation. We must be careful to preserve the active force of avaQepa in these passages, to distinguish it from στέγειν, 1 Cor. xiii. 7; ὑπεχειν, Jude 7; and ὑποφέρειν, 1 Pet. ii. 19, voQepel Tis uñas. To carry sins and to bear the punishment of sins (Tex dinny) are different thoughts, however they may be connected in result.

αναφερειν. Is there not a similar ellipsis in the passage before us of εις κρισιν after αναφερειν ? "As it is appointed unto men once to die, and after death JUDGMENT, so Christ, having been once offered to bring up, or present (i.e., to judgment), the sins of many," &c. If we translate the passage thus, αναφερω would be rendered consistently throughout the New Testament, and would retain throughout the Epistle to the Hebrews its altar sense.* When sins " come up" in remembrance before God unatoned for, then there is destruction; but when they are "brought up or presented" for judgment by an accepted substitute, then there is salvation.

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The use of αναφερω, as indicating the bringing up in the way of presentation, is seen abundantly in the apocryphal writers. Thus― θερίσαντες αναφέρουσι τῷ βασιλει.

3 Esdras iv. 6.

3 Esdras iv. 7. Sir. viii. 24.

2 Macc. i. 21.

2 Macc. iii. 35.

2 Macc. x. 3.

2 Macc. x. 7.

αναφέρουσι τους φόρους.

και μη αναφερετω σοι χαριν.
ὡς δε ανηνέχθη τα των θυσίων.
ανενεγκας τῷ Κυρίῳ.

ανηνεγκαν θυσιαν.

ὑμνους ανεφερον τῷ ευοδωσαντι.

The only other place in which it is used in the Apocrypha is 1 Macc. ii. 24, ανηνεγκε θυμον, κατα το κρίμα, where the force of ava, as “ up,” is preserved.

In Chrysostom we find ευχαριστίαν αναφερειν τῷ Θεῷ ευφημιαν αναφερειν ;τῷ Θεῷ τιμην αναφερειν;—δοξολογίαν τῷ Θεῷ αναφερειν. See also like instances from Basil and Theophylact, as given in Suicer.

In other Greek writers we trace the same force in such places as these:-ανηνεγκε περί τούτων εις την συγκλητον, Plutarch, and ανηνεγκε προς τους χιλιαρχους πραγμα. So in Aristotle, αλλη δ' εστιν αρχή, προς ἣν αἱ προσοδοι των κοινων αναφερονται.—Polit. 6. In the use of αναφορά also for "tribute," the same thought is found of something brought up to a person or place of authority or power. Compare our own use of "bring up" in the expressions-" bring up the criminal," "bring up to judgment," "bring up the presentment," "bring up the bill," &c.

Thus it

* As regards the contrast between προσφερω and αναφερω, as seen in Heb. ix. 28, it may be observed, that προσφερω answers to the Hiphil of 19, to bring nigh as an offering, and is a word of far wider application than αναφερω in its Levitical sense-αναφερω being confined to that which is intended for the altar, whilst προσφερω, although applied to offerings offered on the altar, is also applied to offerings not intended for the altar. is applied to the Nazarite when he presented himself at the door of the tabernacle before the Lord; and it is applied to the silver chargers, spoons, &c., offered by the princes of Israel, in Numbers vii.-και προσηνεγκαν οἱ αρχοντες τα δωρα αυτων απεναντι του θυσιαστηριον, hot ανηνεγκαν επι τον θυσιαστηριον. Προσφερω is not unfrequently applied to the person who brings the offering, whereas αναφερω is restricted to the person who offers on the altar-Και τοις υιοις Ισραηλ λαλησεις λεγων, Ο προσφερων θυσιαν σωτηρίου, οίσει το δωρον αυτου αἱ χείρες αυτου ΠΡΟΣΟΥΣΙ τα καρπώματα Κυρίου ώστε επιτιθεναι δομα εναντι Κυρίου ΑΝΟΙΣΕΙ ὁ ἱερευς στεαρ ΕΠΙ του θυσιαστηρίου.

.... και