"So Jacob went down into Egypt, and DIED, he, and our fathers, and were

TRANSLATED into Sychem, and laid in the sepulchre . . . . ." (Acts 7: 15, 16).

It is evident that the word "translation" of itself does not necessitated escape from

death. Heb. 7: 12 has already used the word to speak of the change of the priesthood

and the law.

That he should not see death.--The fifth chapter of Genesis is punctuated by the

words, "and he died", eight times. Enoch's translation breaks the sad sequence of

mortality and provides the exception. Heb. 11: 5 does not say simply "Enoch was

translated that he should not die", but "that he should not see death". We found that in

the words of Heb. 2: 9 and Matt. 16: 28 "tasting death" was not exactly synonymous

with dying (Volume X, page 180). May there not be a reason for the choice of the

expression "see death" here? In John 8: 51 we have a parallel expression, though a

different word is used for "to see".

Verse 52 in most MSS paraphrases the expression by the words "taste death",

although the Vatican MS here retains the word "see". The idiom is explained for us in

Acts 2: 26, 27:--

"My flesh shall rest in hope; because Thou wilt not leave my soul in Hades, neither

wilt Thou suffer Thine holy One to SEE corruption."

It will be observed that death is contemplated here, but not corruption. In verse 29

Peter expands the idea: "The patriarch David is both dead and buried, and his sepulchre

is with us unto this day." To this add Acts 13: 36, 37:--

"David . . . . . fell on sleep, and was laid with his fathers, and SAW corruption."

Peter's further remark, "David is not ascended into the heavens" (acts 2: 34), shows

that the idea involved in "not seeing corruption" was not so much that of dying, or even

of being buried, but of being left in the tomb, of not ascending into the heavens. We

venture nothing in speculation upon the holy nature of the Son of God. We know not

what would have taken place had He remained in the tomb for a long period. What we

do know is that He was raised on the third day, "was not left in Hades, neither suffered to

see corruption" which says as much as we can bear.

Leaving . . . . . the resurrection of dead ones.

The ambiguity that surrounds the translation of Enoch serves a good purpose. While

we cannot say with certainty that Enoch did die, or that he was taken away by God

without dying, this very uncertainty enabled the apostle to use the example of Enoch to

encourage the Hebrews "to go on unto perfection". We may be better prepared to follow

the teaching of Heb. 6: having come so far. Among the items that were to be "left" as

they pressed on to perfection" is included, strangely, "the resurrection of dead ones".