130 James Swetnam 4) The language is inconsistent. The use of the illative particle ο ν in v. 4,14 is anomalous. Further, in this interpretation the participle ζ ν would be the only instance in Hebrews of its use modifying a non-per- sonal life. If, on the other hand, λόγος is taken as referring to Christ in both instances, the above difficulties are solved: 1) The terminology becomes consistent. In v. 12 λόγος refers to Christ’s ability as divine to furnish a spiritual circumcision of the heart needed to effect a definitive entry into God’s rest (cf. the reference to the ineffectual circumcision of the flesh administered by Joshua and referred to in 4,8- 11). In v. 13 the allusion is to the λόγος as Christ the intercessor who is with God the judge to plead on the behalf of men. 2) The imagery becomes consistent. V. 12 involves the imagery of spiritual circumcision in imaginative terms, v. 13 involves the imagery of a sacrificial victim who becomes a priestly intercessor by reason of his sacrifice. 3) The description becomes consistent. There is question of a two- edged knife, not sword. It is a two-edged knife, i.e., with two functions. In v. 12 it is a knife of circumcision (cf. Josh 5,2); in v. 13 it is a knife of sacrifice (cf. Gen 22,6). Further, the reference to the two “edges” seems to refer to the way the verses have relevance: v. 12 refers to what precedes by way of pithy explanation (one “edge”), v. 13 refers to what follows by way of pithy explanation (the other ‘edge”). 4) The language becomes consistent. The use of the illative particle ο ν in v. 14 refers to what immediately precedes: the role of Christ as intercessor by reason of his sacrifice. And the use of the word ζ ν, refer- ring to Christ as Λόγος, becomes consistent with the usage of ζ ν in the rest of the epistle3. 2. An Additional Argument from the Preceding Context In addition to the arguments advanced above, a close reading of Heb 3,7-4,11 seems to call for an interpretation which is not supplied by the contemporary interpretation of λόγος as the word of Scripture. A preliminary consideration would seem called for: in what respect is the word of God in Scripture effective?4. The conventional contempo- 3 All of this, of course, is a brief summary. For a more detailed explanation cf. the article referred to. 4 Cf. J. Swetnam, “Jesus as Λόγος in Hebrews 4,12-13”, Biblica 62 (1981) 215-16.