0 THE EPISTLE TO THE HEBREWS
BY WAY OF INTRODUCTIONUNSETTLED PROBLEMSProbably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.THE PICTURE OF CHRISTAt once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb 1:1-3), this Son who is God's Agent in the work of creation and of grace as we see it stated in Phi 2:5-11; Col 1:13-20; Joh 1:1-18. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Heb 1:4-2), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb 2:5-18). Jesus is shown to be superior to Moses as God's Son over God's house (Heb 3:1-4), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7), works under a better covenant of grace (Heb 8:1-13), works in a better sanctuary which is in heaven (Heb 9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10), and gives us better promises for the fulfilment of his task (Heb 10:19-12). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar 10:46; Mat 20:28; Joh 10:17; Mat 26:28; Rom 8:32; 1Pe 1:18; 1Jn 2:1; Rev 5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.THE STYLEIt is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: "It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" (Light from the Ancient East, pp. 70f.). But Blass (Die Rhythmen der asianischen und romischen Kunstprosa, 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of "a studied rhetorical periodicity" (Thayer), but with many "parenthetical involutions" (Westcott) and with less of "the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koin\u194?\u130? rather than to the vernacular. Moulton (Cambridge Biblical Essays, p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.THE AUTHOROrigen bluntly wrote: "Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul's while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb 11:32 ( με διηγουμενον) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Προς Hεβραιους as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.THE RECIPIENTSIf the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author's use of the LXX. For myself Dr. Moffatt's reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb 10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb 13:24), though "they of Italy" ( ο απο της Ιταλιας) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.THE DATEHere again modern scholars differ widely. Westcott places it between A.D. 64 and 67. Harnack and Holtzmann prefer a date between 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb 10:1: "Else would they not have ceased to be offered?" And in Heb 8:13 "nigh to vanishing away" ( εγγυς αφανισμου) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb 13:23 as being "set free" ( απολελυμενον) raises an inquiry concerning Paul's last plea to Timothy to come to him in Rome (2Ti 4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero's own death (June 8, A.D. 68), there is left only the years 67 to 69 A.D. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.THE PURPOSEThe author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary αεονς (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God's Son and man's Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it "a profound homily."SOME BOOKS ON HEBREWSANDEL, De Brief aan de Hebraer (1906). ANDERSON, R., The Hebrews Epistle in the Light of the Types (1911). AYLES, Destination, Date and Authorship of the Epistle to the Hebrews (1899). BAILEY, Leading Ideas of the Epistle to the Hebrews (1907). BLASS, F., Brief an die Hebraer, Text, Angabe der Rhythmen (1903). BLEEK, F., Der Hebraerbrief Erklart (1840). BRUCE, A. B., The Epistle to the Hebrews (1899). DALE, R. W., The Jewish Temple in the Christian Church (1865). DAVIDSON, A. B., The Epistle to the Hebrews (1882). DELITZSCH, F., Commentary on the Hebrews (1857). DIBELIUS, M., Der Verfasser des Hebraerbriefes (1910). DODS, M., Expositor's Greek Testament (1910). DU BOSE, W. P., High Priesthood and sacrifice (1908). EDWARDS, T. C., Expositor's Bible (1888). FARRAR, F. W., Cambridge Greek Testament (1893). GOODSPEED, E. J., Bible for Home and School (1908). GRIFFTH-THOMAS, W. H., Let Us Go On (1923). HEIGL, Verfalser und Addresse des Briefes an die Hebraer (1905). HOLLMANN, Schriften d. N. T. 2 Aufl. (1907). KENDRICK, A. C., American Commentary (1890). LIDGETT, J. S., Sonship and Salvation (1921). LOWRIE, An Explanation of Hebrews (1921). LUNEMANN, G., Meyer Komm. (1882). MACFADYEN, J. F., Through the Eternal Spirit (1925). MACNEILL, The Christology of the Epistle to the Hebrews (1914). MENEGOZ, E., La Theologie de l'epitre aux Hebreaux (1894). MILLIGAN, G., The Theology of the Epistle to the Hebrews (1899). MOFFATT JAMES, Int. and Cosit. Comm. (1924) MOULE, H. C., Messages from the Epistle to the Hebrews (1909). MURRAY, ANDREW, Devotional Commentary. NAIRNE, A., The Epistle of Priesthood (1913). NAIRNE, A., The Alexandrian Gospel (1917). PEAKE, A. S., New Century Bible (1904). PORTER, S. J., The Twelve-Gemmed Crown (1913). RENDALL, F., The Theology of the Hebrew Christians (1886). RIGGENBACH, M., Zoeckler Komm. 2 Aufl. (1913). ROTHERHAM, The Epistle to the Hebrews (1906). SAPHIR, A., Exposition of Hebrews. SCOTT, E. F., The Epistle to the Hebrews (1922). SEEBERG, A., Der Brief an die Hebraer (1912). SLOT, De Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, Hand-Comm. (1899). THOLUCK, A., Komm. zum Briefe an die Hebraer. VAUGHAN, C. J., Epistle to the Hebrews (1899). WADE, The Epistle to the Hebrews (1923). WEISS, B., Meyer-Komm. 6 Aufl. (1902). WEISS, B., Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung (1910). WELCH, Authorship of the Epistle to the Hebrews (1899). WESTCOTT, B. F., Epistle to the Hebrews (3rd ed. 1906). WICKHAM, E. C., Westminster Comm. (1910). WINDISCH, H., Handbuch zum N.T. (1913). WREDE, W., Das literarisches Ratsel des Hebraerbriefs_ (1906).1 God
( ο θεος). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses Heb 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Heb 1:1-4) reminds one of Luk 1:1-4; Rom 1:1-7; 1Jn 1:1-4. The sentence could have concluded with εν υιω in verse Heb 1:2, but by means of three relatives ( ον, δι' ου, ος) the author presents the Son as "the exact counterpart of God" (Moffatt).Of old time ( παλα). "Long ago" as in Mat 11:21.Having spoken ( λαλησας). First aorist active participle of λαλεω, originally chattering of birds, then used of the highest form of speech as here.Unto the fathers ( τοις πατρασιν). Dative case. The Old Testament worthies in general without "our" or "your" as in Joh 6:58; Joh 7:22; Rom 9:5.In the prophets ( εν τοις προφηταις). As the quickening power of their life (Westcott). So Heb 4:7.By divers portions ( πολυμερως). "In many portions." Adverb from late adjective πολυμερης (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men.In divers manners ( πολυτροπως). "In many ways." Adverb from old adjective πολυτροπος, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom ( διαφορως). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).2 At the end of these days
( επ' εσχατου των ημερων τουτων). In contrast with παλα above.Hath spoken ( ελαλησεν). First aorist indicative of λαλεω, the same verb as above, "did speak" in a final and full revelation.In his Son ( εν υιω). In sharp contrast to εν τοις προφηταις. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition εν, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (Joh 1:18). "The revelation was a son-revelation" (Vincent).Hath appointed ( εθηκεν). First aorist (kappa aorist) active of τιθημ, a timeless aorist.Heir of all things ( κληρονομον παντων). See Mar 12:6 for ο κληρονομος in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Gal 4:7; Rom 8:17). See the claim of Christ in Mat 11:27; Mat 28:18 even before the Ascension.Through whom ( δι' ου). The Son as Heir is also the Intermediate Agent ( δια) in the work of creation as we have it in Col 1:16; Joh 1:3.The worlds ( τους αιωνας). "The ages" (secula, Vulgate). See Heb 11:3 also where τους αιωνασ=τον κοσμον (the world) or the universe like τα παντα (the all things) in Heb 1:3; Rom 11:36; Col 1:16. The original sense of αιων (from αε, always) occurs in Heb 5:20, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.3 Being
( ων). Absolute and timeless existence (present active participle of ειμ) in contrast with γενομενος in verse Heb 1:4 like ην in Joh 1:1 (in contrast with εγενετο in Heb 1:14) and like υπαρχων and γενομενος in Phi 2:6.The effulgence of his glory ( απαυγασμα της δοξης). The word απαυγασμα, late substantive from απαυγαζω, to emit brightness ( αυγη, αυγαζω in 2Co 4:4), here only in the N.T., but in Wisdom 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in Joh 12:45; Joh 14:9. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (Joh 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co 4:6.The very image of his substance ( χαρακτηρ της υποστασεως). Χαρακτηρ is an old word from χαρασσω, to cut, to scratch, to mark. It first was the agent (note ending =τηρ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαραγμα (Act 17:29; Rev 13:16). Menander had already used (Moffatt) χαρακτηρ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word υποστασις for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Heb 11:1 ψποστασις is like the "title-deed" idea found in the papyri. Athanasius rightly used Heb 1:1-4 in his controversy with Arius. Paul in Phi 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase μορφη θεου (the form of God) has difficulties of its own. The use of Λογος in Joh 1:1-18 is parallel to Heb 1:1-4.And upholding ( φερων τε). Present active participle of φερω closely connected with ων (being) by τε and like Col 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented.By the word of his power ( τω ρηματ της δυναμεως αυτου). Instrumental case of ρημα (word). See Heb 11:3 for ρηματ θεου (by the word of God) as the explanation of creation like Genesis, but here αυτου refers to God's Son as in Heb 1:2.Purification of sins ( καθαρισμον των αμαρτιων). Καθαρισμος is from καθαριζω, to cleanse (Mat 8:3; Heb 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2Pe 1:9; Job 7:21. Note middle participle ποιησαμενος like ευραμενος in Heb 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle.Sat down ( εκαθισεν). First aorist active of καθιζω, "took his seat," a formal and dignified act.Of the Majesty on high ( της μεγαλοσυνης εν υψηλοις). Late word from μεγας, only in LXX (Deu 32:3; 2Sa 7:23, etc.), Aristeas, Heb 1:3; Heb 8:1; Jdg 1:25. Christ resumed his original dignity and glory (Joh 17:5). The phrase εν υψηλοις occurs in the Psalms (Psa 93:4), here only in N.T., elsewhere εν υψιστοις in the highest (Mat 21:9; Luk 2:14) or εν τοις επουρανιοις in the heavenlies (Eph 1:3; Eph 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.4 Having become
( γενομενος). Second aorist middle participle of γινομα. In contrast with on in verse Heb 1:3.By so much ( τοσουτω). Instrumental case of τοσουτος correlative with οσω (as) with comparative in both clauses ( κρειττων, better, comparative of κρατυς, διαφορωτερον, more excellent, comparative of διαφορος).Than the angels ( των αγγελων). Ablative of comparison after κρειττων, as often.Than they ( παρ' αυτους). Instead of the ablative αυτων here the preposition παρα (along, by the side of) with the accusative occurs, another common idiom as in Heb 3:3; Heb 9:23. Διαφορος only in Hebrews in N.T. except Rom 12:6.Hath inherited ( κεκληρονομηκεν). Perfect active indicative of κληρονομεω (from κληρονομος, heir, verse Heb 1:2), and still inherits it, the name ( ονομα, oriental sense of rank) of "Son" which is superior to prophets as already shown (Heb 1:2) and also to angels (Heb 1:4-2) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (Heb 1:4-2). The author proves it from Scripture (Heb 1:4-14).5 Unto which
( Τιν). "To which individual angel." As a class angels are called sons of God (Elohim) (Psa 29:1), but no single angel is called God's Son like the Messiah in Psa 2:7. Dods takes "have I begotten thee" ( γεγεννηκα σε, perfect active indicative of γενναω) to refer to the resurrection and ascension while others refer it to the incarnation.And again ( κα παλιν). This quotation is from 2Sa 7:14. Note the use of εις in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See Mat 19:5; Luk 2:34. Like Old English "to" or "for." See 2Co 6:18; Rev 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic.6 And when he again bringeth in
( οταν δε παλιν εισαγαγη). Indefinite temporal clause with οταν and second aorist active subjunctive of εισαγω. If παλιν is taken with εισαγαγη, the reference is to the Second Coming as in Heb 9:28. If παλιν merely introduces another quotation (Psa 97:7) parallel to κα παλιν in verse Heb 1:5, the reference is to the incarnation when the angels did worship the Child Jesus (Luk 2:13). There is no way to decide certainly about it.The first-born ( τον πρωτοτοκον). See Psa 89:28. For this compound adjective applied to Christ in relation to the universe see Col 1:15, to other men, Rom 8:29; Col 1:18, to the other children of Mary, Luk 2:7; here it is used absolutely.The world ( την οικουμενην). "The inhabited earth." See Act 17:6.Let worship ( προσκυνησατωσαν). Imperative first aorist active third plural of προσκυνεω, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of Deu 32:43, but is not in the Hebrew, though most of the LXX MSS. (except F) have υιο θεου, but the substance does occur also in Psa 97:7 with ο αγγελο αυτου.7 Of the angels
( προς τους αγγελους). "With reference to" ( προς) as in Luk 20:9. So "of the Son" in verse Heb 1:8. Note μεν here and δε in verse Heb 1:8 in carefully balanced contrast. The quotation is from Psa 104:4.Winds ( πνευματα). "Spirits" the word also means. The meaning (note article with αγγελους, not with πνευματα) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt).A flame of fire ( πυρος φλογα). Predicate accusative of φλοξ, old word, in N.T. only here and Luk 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.8 O God
( ο θεος). This quotation (the fifth) is from Psa 45:7. A Hebrew nuptial ode ( επιθαλαμιυμ) for a king treated here as Messianic. It is not certain whether ο θεος is here the vocative (address with the nominative form as in Joh 20:28 with the Messiah termed θεος as is possible, Joh 1:18) or ο θεος is nominative (subject or predicate) with εστιν (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense.Sceptre ( ραβδος). Old word for walking-stick, staff (Heb 11:21).9 Hath anointed thee
( εχρισεν σε). First aorist active indicative of χριω, to anoint, from which verb the verbal Χριστος (Anointed One) comes. See Christ's use of εχρισεν in Luk 4:18 from Isa 66:1.With the oil of gladness ( ελαιον αγαλλιασεως). Accusative case with εχρισεν (second accusative besides σε). Perhaps the festive anointing on occasions of joy (Heb 12:2). See Luk 1:44.Fellows ( μετοχους). Old word from μετεχω, partners, sharers, in N.T. only in Hebrews save Luk 5:7. Note παρα with accusative here, beside, beyond, above (by comparison, extending beyond).10 Lord
( Κυριε). In the LXX, not in the Hebrew. Quotation (the sixth) from Psa 102:26-28 through verses Heb 1:10-12. Note emphatic position of συ here at the beginning as in verses Heb 1:11-12 ( συ δε). This Messianic Psalm pictures the Son in his Creative work and in his final triumph.Hast laid the foundation ( εθεμελιωσας). First aorist active of θεμελιοω, old verb from θεμελιος (foundation) for which see Col 1:23.11 They
( αυτο). The heavens ( ουρανο).Shall perish ( απολουντα). Future middle of απολλυμ. Modern scientists no longer postulate the eternal existence of the heavenly bodies.But thou continuest ( συ δε διαμενεις). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (Joh 1:1-3; Col 1:14).Shall wax old ( παλαιωθησοντα). First future passive indicative of παλαιοω, from παλαιος, for which see Luk 12:33; Heb 8:13.12 A mantle
( περιβολαιον). Old word for covering from παριβαλλω, to fling around, as a veil in 1Co 11:15, nowhere else in N.T.Shalt thou roll up ( ελιξεις). Future active of ελισσω, late form for ειλισσω, in N.T. only here and Rev 6:14, to fold together.As a garment ( ως ιματιον). LXX repeats from Heb 1:11.They shall be changed ( αλλαγησοντα). Second future passive of αλλασσω, old verb, to change.Shall not fail ( ουκ εκλειψουσιν). Future active of εκλειπω, to leave out, to fail, used of the sun in Luk 23:45. "Nature is at his mercy, not he at nature's" (Moffatt).13 Hath he said
( ειρηκεν). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from Psa 110:1, a Messianic Psalm frequently quoted in Hebrews.Sit thou ( καθου). Second person singular imperative middle of καθημα, to sit, for the longer form καθησο, as in Mat 22:44; Jas 2:3.On my right hand ( εκ δεξιων μου). "From my right." See Heb 1:3 for εν δεξια "at the right hand."Till I make ( εως αν θω). Indefinite temporal clause about the future with εως and the second aorist active subjunctive of τιθημ with αν (often not used), a regular and common idiom. Quoted also in Luk 20:43. For the pleonasm in υποδιον and των ποδων (objective genitive) see Mat 5:35.14 Ministering spirits
( λειτουργικα πνευματα). Thayer says that λειτουργικος was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from λειτουργια (Luk 1:23; Heb 8:6; Heb 9:21).Sent forth ( αποστελλομενα). Present passive participle of αποστελλω, sent forth repeatedly, from time to time as occasion requires.For the sake of ( δια). With the accusative, the usual causal meaning of δια.That shall inherit ( τους μελλοντας κληρονομειν). "That are going to inherit," common idiom of μελλω (present active participle) with the infinitive (present active here), "destined to inherit" (Mat 11:14).Salvation ( σωτηριαν). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see Heb 6:12; Heb 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223).1 Therefore
( δια τουτο). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.Ought ( δε). It is necessity, necessity rather than obligation ( χρη).To give heed ( προσεχειν). Present active infinitive with νουν (accusative singular of νους) understood as in Act 8:6.More earnest ( περισσοτερως). Comparative adverb, "more earnestly," "more abundantly" as in 1Th 2:7 To the things that were heard ( τοις ακουσθεισιν). Dative plural neuter of the articular participle first aorist passive of ακουω.Lest haply we drift away ( μη ποτε παραρυωμεν). Negative clause of purpose with μη ποτε and the second aorist passive subjunctive of παραρρεω, old verb to flow by or past, to glide by, only here in N.T. (cf. Pro 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," ημας).2 For if ... proved steadfast
( ε γαρ ... εγενετο βεβαιος). Condition of first class, assumed as true.Through angels ( δι' αγγελων). Allusion to the use of angels by God at Sinai as in Act 7:38; Act 7:53; Gal 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).Transgression and disobedience ( παραβασις κα παρακοη). Both words use παρα as in παραρυωμεν, refused to obey (stepping aside, παρα-βασις as in Rom 2:23), neglect to obey ( παρ-ακοη as in Rom 5:19), more than a mere hendiadys.Recompense of reward ( μισθαποδοσιαν). Late double compound, like μισθαποδοτης (Heb 11:6), from μισθος (reward) and αποδιδωμ, to give back. The old Greeks used μισθοδοσια.Just ( ενδικον). Old compound adjective, in N.T. only here and Rom 3:8.3 How shall we escape?
( πως ημεις εκφευξομεθα;). Rhetorical question with future middle indicative of εκφευγω and conclusion of the condition.If we neglect ( αμελησαντες). First aorist active participle of αμελεω, "having neglected."So great salvation ( τηλικαυτης σωτηριας). Ablative case after αμελησαντες. Correlative pronoun of age, but used of size in the N.T. (Jas 3:4; 2Co 1:10).Which ( ητις). "Which very salvation," before described, now summarized.Having at the first been spoken ( αρχην λαβουσα λαλεισθα). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koine idiom (Polybius, etc.).Through the Lord ( δια του κυριου). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation.Was confirmed ( εβεβαιωθη). First aorist passive indicative of βεβαιοω, from βεβαιος (stable), old verb as in 1Co 1:6.By them that heard ( υπο των ακουσαντων). Ablative case with υπο of the articular first aorist active participle of ακουω. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Gal 1:11) got his message directly from Christ.4 God also bearing witness with them
( συνεπιμαρτυρουντος του θεου). Genitive absolute with the present active participle of the late double compound verb συνεπιμαρτυρεω, to join ( συν) in giving additional ( επ) testimony ( μαρτυρεω). Here only in N.T., but in Aristotle, Polybius, Plutarch.Both by signs ( σημειοις τε κα)and wonders ( κα τερασιν)and by manifold powers ( κα ποικιλαις δυναμεσιν)and by gifts of the Holy Ghost ( κα πνευματος αγιου μερισμοις). Instrumental case used with all four items. See Act 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the εργα (works) of Christ. Τερας (wonder) attracts attention, δυναμις (power) shows God's power, σημειον reveals the purpose of God in the miracles. For ποικιλαις (manifold, many-coloured) see Mat 4:24; Jas 1:2. For μερισμος for distribution (old word, in N.T. only here and Heb 4:12) see 1Co 12:4-30.According to his own will ( κατα την αυτου θελησιν). The word θελησις is called a vulgarism by Pollux. The writer is fond of words in -ις.5 For not unto angels
( ου γαρ αγγελοις). The author now proceeds to show (Heb 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.The world to come ( την οικουμενην την μελλουσαν). The new order, the salvation just described. See a like use of μελλω (as participle) with σωτηρια (Heb 1:14), αιων (Heb 6:4), αγαθα (Heb 9:11; Heb 10:1), πολις (Heb 13:14).Whereof we speak ( περ ης λαλουμεν). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.6 But one somewhere
( δε που τις). See Heb 4:4 for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes Psa 8:5-7 and extends here to Heb 2:8.Hath testified ( διεμαρτυρατο). First aorist middle indicative of διαμαρτυρομα, old verb to testify vigorously (Act 2:40).What ( Τ). Neuter, not masculine τις (who). The insignificance of man is implied.The son of man ( υιος ανθρωπου). Not ο υιος του ανθρωπου which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here.Visited ( επισκεπτη). Second person singular present indicative middle of επισκεπτομα, old verb to look upon, to look after, to go to see (Mat 25:36), from which verb επισχοπος, overseer, bishop, comes.7 Thou madest him a little lower
( ελαττωσας αυτον βραχυ τ). First aorist active of old verb ελαττοω from ελαττων (less), causative verb to lessen, to decrease, to make less, only here, and verse Heb 2:9 and Joh 3:30 in N.T. Βραχυ τ is accusative neuter of degree like 2Sa 16:1, "some little," but of time in Isa 57:17 (for a little while).Than the angels ( παρ' αγγελους). "Beside angels" like παρα with the accusative of comparison in Heb 1:4; Heb 1:9. The Hebrew here has Elohim which word is applied to judges in Psa 82:1; Psa 82:6 (Joh 10:34). Here it is certainly not "God" in our sense. In Psa 29:1 the LXX translates Elohim by υο θεου (sons of God).Thou crownedst ( εστεφανωσας). First aorist active indicative of old verb, στεφανοω, to crown, in N.T. only here and 2Ti 2:5 The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse Heb 2:7 is absent in B.8 In that he subjected
( εν τω υποταξα). First aorist active articular infinitive of υπατασσω in the locative case, "in the subjecting."He left ( αφηκεν). First aorist active indicative (kappa aorist) of αφιημ.Nothing that is not subject to him ( ουδεν αυτω ανυποτακτον). Later verbal of υποτασσω with α privative. Here in passive sense, active sense in 1Ti 1:9. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come!But now we see not yet ( νυν δε ουπω ορωμεν). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.9 Even Jesus
( Ιησουν). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" ( τον βραχυ τ παρ' αγγελους ηλαττωμενον), quoting and applying the language of the Psalm in verse Heb 2:7 to Jesus (with article τον and the perfect passive participle of ελατταω). But this is not all. Death has defeated man, but Jesus has conquered death.Because of the suffering of death ( δια το παθημα του θανατου). The causal sense of δια with the accusative as in Heb 1:14. Jesus in his humanity was put lower than the angels "for a little while" ( βραχυ τ). Because of the suffering of death we see ( βλεπομεν) Jesus crowned ( εστεφανωμενον, perfect passive participle of στεφανοω from verse Heb 2:7), crowned already "with glory and honour" as Paul shows in Phi 2:9-11 (more highly exalted, υπερυψωσεν) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (Heb 1:3).That by the grace of God he should taste death for every man ( οπως χαριτ θεου υπερ παντος γευσητα θανατου). This purpose clause ( οπως instead of the more usual ινα) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of ( υπερ), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death ( γευομα θανατου) occurs in the Gospels (Mat 16:28; Mar 9:1; Luk 9:27; Joh 8:52), though not in the ancient Greek. It means to see death (Heb 11:5), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace ( χαριτ, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read χωρις θεου (apart from God) in place of χαριτ θεου, Nestorian doctrine whatever the origin.10 It became him
( επρεπεν αυτω). Imperfect active of πρεπω, old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσα as subject, though personal in Heb 7:26. Αυτω (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον (author). One has only to recall Joh 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Heb 2:10-18) worthy to go beside Phi 2:5-11.For whom ( δι' ον). Referring to αυτω (God) as the reason (cause) for the universe ( τα παντα).Through whom ( δι' ου). With the genitive δια expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Rom 11:36 by his εξ αυτου κα δι' αυτου κα εις αυτον τα παντα. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent ( δι' ου) in creation (Heb 1:2), a doctrine in harmony with Col 1:15 ( εν αυτωι, δι' αυτου εις αυτον) and Joh 1:3.In bringing ( αγαγοντα). Second aorist active participle of αγω in the accusative case in spite of the dative αυτω just before to which it refers.The author ( τον αρχηγον). Old compound word ( αρχη and αγω) one leading off, leader or prince as in Act 5:31, one blazing the way, a pioneer (Dods) in faith (Heb 12:2), author (Act 3:15). Either sense suits here, though author best (verse Heb 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Rom 8:29).To make perfect ( τελειωσα). First aorist active infinitive of τελειοω (from τελειος). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Heb 4:15), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.11 He that sanctifieth
( ο αγιαζων). Present active articular participle of αγιαζω. Jesus is the sanctifier (Heb 9:13; Heb 13:12).They that are sanctified ( ο αγιαζομενο). Present passive articular participle of αγιαζω. It is a process here as in Heb 10:14, not a single act, though in Heb 10:10 the perfect passive indicative presents a completed state.Of one ( εξ ενος). Referring to God as the Father of Jesus and of the "many sons" above (verse Heb 2:10) and in harmony with verse Heb 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is.He is not ashamed ( ουκ επαισχυνετα). Present passive indicative of επαισχυνομα, old compound (Rom 1:16). Because of the common Father Jesus is not ashamed to own us as "brothers" ( αδελφους), unworthy sons though we be.12 Unto my brethren
( τοις αδελφοις μου). To prove his point the writer quotes Psa 22:22 when the Messiah is presented as speaking "unto my brethren."Congregation ( εκκλησιας). The word came to mean the local church and also the general church or kingdom (Mat 16:18; Heb 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.13 I will put my trust in him
( Εγω εσομα πεποιθως επ' αυτω). A rare periphrastic (intransitive) future perfect of πειθω, a quotation from Isa 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Heb 12:2). Certainly Jesus did this constantly. The third quotation ( κα παλιν, And again) is from Isa 8:18 (the next verse), but the Messiah shows himself closely linked with the children ( παιδια) of God, the sons ( υιο) of verse Heb 2:10.14 Are sharers in flesh and blood
( κεκοινωνηκεν αιματος κα σαρκος). The best MSS. read "blood and flesh." The verb is perfect active indicative of κοινωνεω, old verb with the regular genitive, elsewhere in the N.T. with the locative (Rom 12:13) or with εν or εις. "The children have become partners ( κοινωνο) in blood and flesh."Partook ( μετεσχε). Second aorist active indicative of μετεχω, to have with, a practical synonym for κοινωνεω and with the genitive also ( των αυτων). That he might bring to nought ( ινα καταργηση). Purpose of the incarnation clearly stated with ινα and the first aorist active subjunctive of καταργεω, old word to render idle or ineffective (from κατα, αργος), causative verb (25 times in Paul), once in Luke (Luk 13:7), once in Hebrews (here). "By means of death" (his own death) Christ broke the power ( κρατος) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zec 3:5). Note the explanatory τουτ' εστιν (that is) with the accusative after it as before it. In Rev 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Rom 5:12; Joh 8:44; Joh 14:30; Joh 16:11; 1Jn 3:12. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).15 And might deliver
( κα απαλλαξη). Further purpose with the first aorist active subjunctive of αππαλλασσω, old verb to change from, to set free from, in N.T. only here, Luk 12:58; Act 19:12.Through fear of death ( φοβω θανατου). Instrumental case of φοβος. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (Heb 9:27). Hence our need of Christ to break the power of sin and Satan in death.All their lifetime ( δια παντος του ζηιν). Present active infinitive with πας and the article in the genitive case with δια, "through all the living."Subject to bondage ( ενοχο δουλειας). Old adjective from ενεχω, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.16 Verily
( δε που). "Now in some way," only here in N.T.Doth he take hold ( επιλαμβανετα). Present middle indicative and means to lay hold of, to help, like βοηθησα in verse Heb 2:18.The seed of Abraham ( σπερματος Αβρααμ). The spiritual Israel (Gal 3:29), children of faith (Rom 9:7).17 Wherefore
( οθεν). Old relative adverb ( ο and enclitic θεν, whence of place (Mat 12:44), of source (1Jn 2:18), of cause as here and often in Hebrews (Heb 3:1; Heb 7:25; Heb 8:3; Heb 9:18; Heb 11:19).It behoved him ( ωφειλεν). Imperfect active of οφειλω, old verb to owe, money (Mat 18:28), service and love (Rom 13:8), duty or obligation as here and often in N.T. (Luk 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (Joh 3:16), voluntarily (Joh 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice.In all things ( κατα παντα). Except yielding to sin (Heb 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mar 1:13). Jesus fought through to victory over Satan.To be made like unto his brethren ( τοις αδελφοις ομοιωθηνα). First aorist passive infinitive of ομοιοω, old and common verb from ομοιος (like), as in Mat 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phi 2:7 "in the likeness of men") as we shall resemble him in the end (Rom 8:29 "first-born among many brethren"; 1Jn 3:2 "like him"), where the same root is used as here ( οιωμα, ομοιος). That he might be ( ινα γενητα). Purpose clause with ινα and the second aorist middle subjunctive of γινομα, to become, "that he might become." That was only possible by being like his brethren in actual human nature.Merciful and faithful high priest ( ελεημων κα πιστος αρχιερευς). The sudden use of αρχιερευς here for Jesus has been anticipated by Heb 1:3; Heb 2:9 and see Heb 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives ( ελεημων and πιστος) touch the chief points in the function of the high priest (Heb 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome.In things pertaining to God ( τα προς τον θεον). The adverbial accusative of the article is a common idiom. See the very idiom τα προς τον θεον in Exo 18:19; Rom 15:17. This use of προς we had already in Heb 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people.To make propitiation for ( εις το ιλασκεσθα). Purpose clause with εις το and the infinitive (common Greek idiom), here present indirect middle of ιλασκομα, to render propitious to oneself (from ιλαος, Attic ιλεως, gracious). This idea occurs in the LXX (Psa 65:3), but only here in N.T., though in Luk 18:13 the passive form ( ιλασθητ) occurs as in 2Ki 5:18. In 1Jn 2:2 we have ιλασμος used of Christ (cf. Heb 7:25). The inscriptions illustrate the meaning in Heb 2:17 as well as the LXX.18 In that
( εν ω). Literally, "In which" ( =εν τουτω εν ω, in that in which), a causal idea, though in Rom 14:22 εν ω means "wherein."Hath suffered ( πεπονθεν). Second perfect active indicative of πασχω, permanent part of Christ's experience.Being tempted ( πειρασθεις). First aorist passive participle of πειραζω. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Mat 4:8-11), by Peter in the spirit of Satan (Mat 16:22), in Gethsemane (Mat 26:39), and caused intense suffering to Jesus (Luk 22:44; Heb 5:8).He is able ( δυνατα). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Heb 4:15).To succour ( βοηθησα). First aorist active infinitive of the old compound verb βοηθεω ( βοη, a cry, θεω, to run), to run at a cry or call for help (Mat 15:25).Them that are tempted ( τοις πειραζομενοις). Dative plural of the articular participle (present passive) of πειραζω. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself ( αυτος) their predicament and is able to help them to be faithful.1 Holy brethren
( αδελφο αγιο). Only here in N.T., for αγιοις in 1Th 5:27 only in late MSS. See Heb 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Heb 2:1.Partakers ( μετοχο). See Luk 5:7 for "partners" in the fishing, elsewhere in N.T. only in Hebrews (Heb 1:9; Heb 6:4; Heb 12:8) in N.T.Of a heavenly calling ( κλησεως επουρανιου). Only here in the N.T., though same idea in Heb 9:15. See η ανω κλησις in Phi 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.Consider ( κατανοησατε). First aorist active imperative of κατανοεω, old compound verb ( κατα, νους), to put the mind down on a thing, to fix the mind on as in Mat 7:3; Luk 12:24.Even Jesus ( Ιησουν). No "even" in the Greek, just like the idiom in Heb 2:9, the human name held up with pride.The Apostle and High Priest of our confession ( τον αποστολον κα αρχιερεα της ομολογιας ημων). In descriptive apposition with Ιησουν and note the single article τον. This is the only time in the N.T. that Jesus is called αποστολος, though he often used αποστελλω of God's sending him forth as in Joh 17:3 ( απεστειλας). This verb is used of Moses as sent by God (Exo 3:10). Moffatt notes that αποστολος is Ionic for πρεσβευτης, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (Heb 2:17). For ομολογια (confession) see 2Co 9:13; 1Ti 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Heb 4:14; Heb 10:23). See ομολογεω ( ομον, same, λεγω, say), to say the same thing, to agree, to confess, to profess.2 Who was faithful
( πιστον οντα). Present active participle with predicate accusative agreeing with Ιησουν, "as being faithful."That appointed him ( τω ποιησαντ αυτον). See 1Sa 12:6. Dative case of the articular participle (aorist active) of ποιεω and the reference is to God. Note πιστος as in Heb 2:17.As also was Moses ( ως κα Μωυσης). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" ( εν ολω τω οικω αυτου), an allusion to Num 12:7 ( εαν ολω τω οικω μου) about Moses. The "his" is God's. The use of οικος for the people (family) of God, not the building, but the group (1Ti 3:15) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.3 Hath been counted worthy of more glory than Moses
( πλειονος δοξης παρα Μωυσην ηξιωτα). Perfect passive indicative of αξιοω, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. Δοξης in genitive case after ηξιωτα. For παρα after the comparative πλειονος see Heb 1:4; Heb 1:9; Heb 2:7.By so much as ( καθ' οσον). A proportionate measurement (common use of κατα and the quantitative relative οσος).Than the house ( του οικου). Ablative case of comparison after πλειονα. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder ( ο κατασκευασας, first aorist active participle of κατασκευαζω, to found or build). But it is God's house as αυτου means (verses Heb 3:2; Heb 3:5) and ου in verse Heb 3:6. This house of God existed before Moses (Heb 11:2; Heb 11:25). Jesus as God's Son founded and supervised this house of God.4 Is God
( θεος). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.5 And Moses
( κα Μωυσης μεν). "Now Moses indeed on his part" ( μεν contrasted with δε).In ( εν). Moses was in "God's house" "as a servant" ( ως θεραπων). Old word, in LXX, only here in N.T. and quoted from Num 12:7. Kin to the verb θεραπευω, to serve, to heal, and θεραπεια, service (Luk 9:11) and a group of servants (Luk 12:42).For a testimony of those things which were afterward to be spoken ( εις μαρτυριον των λαληθησομενων). Objective genitive of the articular future passive participle of λαλεω. It is not certain what it means whether the "testimony" ( μαρτυριον) is to Moses or to God and whether it points on to Christ. In Heb 9:9 see παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity.But Christ ( Χριστος δε). In contrast with Moses ( μεν in verse Heb 3:5).As a son ( ως υιος). Instead of a θεραπων (servant).Over his house ( επ τον οικον αυτου). The difference between επ and εν added to that between υιος and θεραπων. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Act 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).6 Whose house are we
( ου οικος εσμεν ημεις). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.If we hold fast ( εαν κατασχωμεν). Condition of third class with εαν and second aorist (effective) active subjunctive of κατεχω. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert.Boldness ( παρρησιαν)and glorying ( κα καυχημα) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρ τελους βεβαιαν (firm unto the end), but it is clearly genuine in verse Heb 3:14. He pleads for intelligent confidence.7 Wherefore
( διο). Probably this inferential conjunction ( δια, ο, because of which) goes with μη σκληρυνητε (harden not) in verse Heb 3:8 rather than with βλεπετε (take heed) in verse Heb 3:12 unless the long quotation be considered a parenthesis. The long quotation in verses Heb 3:7-11 is from Psa 95:7-11. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (Heb 3:12-19; Heb 4:1-10; Heb 4:11-13). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power.As the Holy Ghost saith ( καθως λεγε το πνευμα το αγιον). Just this phrase nowhere else in the N.T., except Act 21:11 (Agabus), though practically the same idea in Heb 9:8; Heb 10:15. In 1Ti 4:1 the adjective "Holy" is wanting as in Heb 3:2; Heb 3:3. But the writer quotes this Psalm as the Word of God and in Heb 4:7 attributes it to David.If ye shall hear ( εαν ακουσητε). Condition of third class with εαν and first aorist active subjunctive of ακουω.8 Harden not
( μη σκληρυνητε). Prohibition with μη and first aorist (ingressive) active subjunctive of σκληρυνω, late verb from σκληρος (dried up, stiff, hard) as in Act 19:9; Rom 9:18.As in the provocation ( ως ην τω παραπικρασμω). Late compound from παραπικραινω, late verb to embitter ( παρα, πικρος), found only in LXX and here and verse Heb 3:15. It means embitterment, exasperation. For the simple verb πικραινω, to make bitter, see Col 3:19. The reference is to Meribah (Heb 17:1-7).Like as in the day ( κατα την ημεραν). "According to the day" as in Act 12:1; Act 19:23.Of the temptation ( του πειρασμου). The reference is to Massah which took place at Rephidim.9 Wherewith
( ου). Literally, "where" (the wilderness) as in Deu 8:15.Tempted me by proving me ( επειρασαν εν δοκιμασια). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from δοκιμαζω and this from the LXX). They were not content with God's promise, but demanded objective proof ( εργα, deeds) of God.10 And saw
( κα ειδον). "And yet saw."Wherefore ( διο). Not in the LXX, but it makes clear the argument in the Psalm.I was displeased ( προσωχθισα). First aorist active of προσοχθιζω, late compound for extreme anger and disgust. In N.T. only here and verse Heb 3:17.Err ( πλανωντα). Present middle indicative of πλαναω, to wander astray, common verb.They did not know ( ουκ εγνωσαν). In spite of God's works ( εργα) and loving patience the Israelites failed to understand God's ways with them. Are we any better? They "cared not to take my road" (Moffatt).11 As I sware
( ως ωμοσα). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of ομνυω, old verb for solemn oath (Heb 6:13).They shall not enter ( ε εισελευσοντα). Future middle of εισερχομα with ε as an anacoluthon for the Hebrew im (not). Really it is a condition of the first class with the conclusion not expressed, common in the LXX as here (Robertson, Grammar, p. 1024).Into my rest ( εις την καταπαυσιν μου). Old word from καταπαυω (Heb 4:8), to give rest, in LXX, in N.T. only in Act 7:49; Heb 3:11-4. Primarily the rest in Canaan and then the heavenly rest in which God dwells.12 Take heed
( βλεπετε). Present active imperative as in Phi 3:2 (three times) of βλεπω in place of the more usual ορατε. Solemn warning to the Jewish Christians from the experience of the Israelites as told in Heb 3:95.Lest haply there shall be ( μη ποτε εστα). Negative purpose with μη ποτε and the future indicative as in Mar 14:2. But we have in Col 2:8 μη τις εστα as in Heb 12:25; μη occurs with the aorist subjunctive, and μη ποτε with present subjunctive (Heb 4:1) or aorist subjunctive (Act 5:39).In any one of you ( εν τιν υμων). The application is personal and pointed.An evil heart of unbelief ( καρδια πονηρα απιστιας). A remarkable combination.Heart ( καρδια) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jer 16:12; Jer 18:12). Απιστιας is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now.In falling away from the living God ( εν τω αποστηνα απο θεου ζωντος). "In the falling away" (locative case with εν of the second aorist active (intransitive) infinitive of αφιστημ, to stand off from, to step aside from ( απο with the ablative case θεου) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See Eze 20:8 for this use of the verb.13 So long as it is called today
( αχρις ου το σημερον καλειτα). The only instance in the N.T. of this conjunction ( αχρ or αχρις or αχρις ου, etc.) with the present indicative in the sense of "so long as" or "while" like εως. Elsewhere it means "until" and with either the aorist indicative (Act 7:18), the future (Rev 17:17), or the aorist subjunctive (Rev 7:3).Lest any one of you be hardened ( ινα μη σκληρυνθη τις εξ υμων). Negative purpose clause with ινα μη (that not) and the first aorist passive subjunctive of σκληρυνω, the vivid verb from verse Heb 3:8.By the deceitfulness of sin ( απατη της αμαρτιας). Instrumental case απατη (trick, fraud) as is always the case with sin (Rom 7:11; 2Th 2:10). Apostasy (Heb 12:4) is their peril and it is a trick of sin.14 For we are become partakers of Christ
( μετοχο γαρ του Χριστου γεγοναμεν). Second perfect active of γινομα, "we have become," not the equivalent of εσμεν (are). For μετοχο see Heb 1:9; Heb 3:1; Heb 6:4. We have become partners with Christ and hence ( γαρ, for) should not be tricked into apostasy.If we hold fast ( εαν περ κατασχωμεν). The same condition as in verse Heb 3:6 with περ (indeed, forsooth) added to εαν. Jonathan Edwards once said that the sure proof of election is that one holds out to the end.The beginning of our confidence ( την αρχην της υποστασεως). For υποστασις see Heb 1:3; Heb 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?15 While it is said
( εν τω λεγεσθα). Locative case with εν of the articular present passive infinitive of λεγω, "in the being said." Thus the author (cf. same phrase in Psa 42:4) introduces the repeated quotation from verses Heb 3:7; Heb 3:8. Probably it is to be connected with κατασχωμεν, though it can be joined with παρακαλειτε in verse Heb 3:13 (treating Heb 3:14 as a parenthesis).16 Who
( Τινες). Clearly interrogative, not indefinite (some).Did provoke ( παρεπικραναν). First aorist active indicative of παραπικρινω, apparently coined by the LXX like παραπικρασμος (verse Heb 3:15) to which it points, exasperating the anger of God.Nay, did not all ( αλλ' ου παντες). "A favourite device of the diatribe style" (Moffatt), answering one rhetorical question with another (Luk 17:8) as in verses Heb 3:17; Heb 3:18, There was a faithful minority mentioned by Paul (1Co 10:7).17 With them that sinned
( τοις αμαρτησασιν). Dative masculine plural after προσωχθισεν (cf. verse Heb 3:10) of the articular first aorist active participle of αμαρτανω ( αμαρτησας, not αμαρτων).Carcases ( κωλα). Old word for members of the body like the feet, in LXX a dead body (Num 14:29), here only in N.T.18 That they should not enter
( μη εισελευσεσθα). Negative μη (cf. ε in verse Heb 3:11) and the future middle infinitive in indirect discourse.To them that were disobedient ( τοις απειθησασιν). Dative masculine plural of the articular first aorist active participle of απειθεω, active disobedience with which compare απιστιας in verse Heb 3:12; Heb 3:19.19 And we see
( κα βλεπομεν). Triumphant conclusion of the exegesis of Heb 3:95. "So we see."1 Let us fear therefore
( φοβηθωμεν ουν). First aorist passive volitive subjunctive of φοβεομα, to be afraid. There is no break in the argument on Heb 4:95. This is a poor chapter division. The Israelites perished because of disbelief. We today face a real peril.Lest haply ( μη ποτε) Here with the present subjunctive ( δοκε), but future indicative in Heb 3:12, after the verb of fearing. For the optative see 2Ti 2:25.A promise being left ( καταλειπομενης επαγγελιας). Genitive absolute of the present passive participle of καταλειπω, to leave behind. God's promise still holds good for us in spite of the failure of the Israelites.Should seem to have come short of it ( δοκε υστερηκενα). Perfect active infinitive of υστερεω, old verb from υστερος (comparative of root υδ like our out, outer, outermost), to be too late, to fail to reach the goal as here, common in the N.T. (Heb 11:37; Heb 12:15).2 For indeed we have had good tidings preached unto us
( κα γαρ εσμεν ευηγγελισμενο εσμεν). Periphrastic perfect passive indicative of ευαγγελιζω (from ευαγγελιον, good news, glad tidings) to bring good news, used here in its original sense as in verse Heb 4:6 of the Israelites ( ευαγγελισθεντες first aorist passive participle).Even as also they ( καθαπερ κακεινο). See verse Heb 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty.The word of hearing ( ο λογος της ακοης). As in 1Th 2:13. Genitive ακοης describing λογος, the word marked by hearing (the word heard).Because they were not united by faith with them that heard ( μη συνκεκερασμενους τη πιστε τοις ακουσασιν). Μη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμ, old verb to mix together) ends in -ος agreeing with λογος or -ους agreeing with εκεινους (them). Taking it in -ους the translation is correct. Πιστε is in the instrumental case and τοις ακουσασιν in the associative instrumental after συν.3 Do enter
( εισερχομεθα). Emphatic futuristic present middle indicative of εισερχομα. We are sure to enter in, we who believe.He hath said ( ειρηκεν). Perfect active indicative for the permanent value of God's word as in Heb 1:13; Heb 4:4; Heb 10:9; Heb 10:13; Heb 13:5; Act 13:34. God has spoken. That is enough for us. So he quotes again what he has in verse Heb 4:11 from Heb 4:95.Although the works were finished ( καιτο των εργων γενηθεντων). Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Act 14:17 (with verb).From the foundation of the world ( απο καταβολης κοσμου). Καταβολη, late word from καταβαλλω, usually laying the foundation of a house in the literal sense. In the N.T. usually with απο (Mat 25:44) or προ (Joh 17:24) about the foundation of the world.4 Somewhere on this wise
( που ουτως). See Heb 2:6 for που τις for a like indefinite allusion to an Old Testament quotation. Here it is Gen 2:2 (cf. Exo 20:11; Exo 31:17). Moffatt notes that Philo quotes Gen 2:2 with the same "literary mannerism."Rested ( κατεπαυσεν). First aorist active indicative of καταπαυω, intransitive here, but transitive in verse Heb 4:8. It is not, of course, absolute rest from all creative activity as Jesus shows in Joh 5:17. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).5 And in this place again
( κα εν τουτω παλιν). The passage already quoted in verse Heb 4:3; Heb 3:11.6 It remaineth
( απολειπετα). Present passive indicative of απολειπω, old verb to leave behind, to remain over. So again in Heb 4:9; Heb 10:26. Here the infinitive clause ( τινας εισελθειν εις αυτην) is the subject of απολειπετα. This left-over promise is not repeated, though not utilized by the Israelites under Moses nor in the highest sense by Joshua and David.Failed to enter in ( ουκ εισηλθον). "Did not enter in" (second aorist active indicative of εισερχομα). It is a rabbinical argument all along here, but the author is writing to Jews.7 He again defineth a certain day
( παλιν τινα οριζε ημεραν). Present active indicative of οριζω, old verb to set a limit ( ορος, horizon) as in Act 17:26; Rom 1:4.In David ( εν Δαυειδ). Attributing the Psalm to David or in the Psalter at any rate.Hath been before said ( προειρητα). Perfect passive indicative referring to the quotation in Heb 3:7; Heb 3:15.After so long a time ( μετα τοσουτον χρονον). The time between Joshua and David.8 Joshua
( Ιησους). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with ε and aorist indicative in the condition and αν with the imperfect in the conclusion.He would not have spoken ( ουκ ελαλε). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist.9 A sabbath rest
( σαββατισμος). Late word from σαββατιζω (Exo 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with καταπαυσις (cf. Rev 14:13).For the people of God ( τω λαω του θεου). Dative case of blessed personal interest to the true Israel (Gal 6:16).10 As God did from his
( ωσπερ απο των ιδιων ο θεος). It is not cessation of work, but rather of the weariness and pain in toil. The writer pictures salvation as God's rest which man is to share and God will have perfect satisfaction when man is in harmony with him (Dods).11 Let us therefore give diligence
( σπουδασωμεν ουν). Volitive subjunctive aorist of σπουδαζω, old verb to hasten (2Ti 4:9), to be eager and alert (1Th 2:17). The exhortation has a warning like that in Heb 4:1.That no man fall ( ινα μη πεση). Negative purpose with ινα μη and the second aorist active subjunctive of πιπτω, to fall.After the same example of disobedience ( εν τω αυτω υποδειγματ της απειθειας). The unbelief is like that seen in the Israelites (Heb 3:12; Heb 3:18; Heb 4:2). Hυποδειγμα is a late word from υποδεικνυμ (Mat 3:7) and means a copy (Joh 13:15; Jas 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples.12 The word of God
( ο λογος του θεου). That just quoted about the promise of rest and God's rest, but true of any real word of God.Living ( ζων). Cf. the Living God (Heb 3:12). In Philo and the Book of Wisdom the Logos of God is personified, but still more in Joh 1:1-18 where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See Joh 6:63: "The words which I have spoken are spirit and are life."Active ( ενεργης). Energetic, powerful (Joh 1:12; Phi 3:21; Col 1:29).Sharper ( τομωτερος). Comparative of τομος, cutting (from τεμνω, to cut), late adjective, here only in the N.T.Than ( υπερ). Often so after a comparative (Luk 16:8; 2Co 12:13).Two-edged ( διστομον). "Two-mouthed" ( δι-, στομα), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword ( ξιφος) by Homer and Euripides.Piercing ( διικνουμενος). Present middle participle of διικνεομα, old verb to go through, here only in N.T.Even to the dividing ( αχρ μερισμου). Old word from μεριζω ( μερος, part), to partition.Of soul and spirit ( ψυχης κα πνευματος). As in 1Th 5:23; 1Co 15:45, but not an argument for trichotomy. Psychology is constantly changing its terminology.Of both joints and marrow ( αρμων τε κα μυελων). From αρω, to join, comes αρμος, old word, here only in the N.T. Μυελος (from μυω, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them.Quick to discern ( κριτικος). Verbal adjective in -ικος, from κρινω, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. So God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" ( ενθυμησεων κα εννοιων καρδιας). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.13 That is not manifest
( αφανης). Old adjective ( α privative and φαινω, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin.Naked ( γυμνα). Both soul and body are naked to the eye of God.Laid open ( τετραχηλισμενα). Perfect passive participle of τραχηλιζω, late verb to bend back the neck ( τραχηλος, Mat 18:6) as the surgeon does for operating, here only in N.T. See Rom 16:4 for the peril of risking one's neck ( τραχηλον υποτιθενα). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God.With whom we have to do ( προς ον ημιν ο λογος). "With whom the matter or account for us is." There is a slight play here on λογος of verse Heb 4:12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.14 A great high priest
( αρχιερεα μεγαν). The author now takes up the main argument of the Epistle, already alluded to in Heb 1:3; Heb 2:17; Heb 3:1, the priestly work of Jesus as superior to that of the Levitical line (Heb 4:14-12). Jesus is superior to the prophets (Heb 1:1-3), to angels (Heb 1:4-2), to Moses (Heb 3:1-4), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds.Who hath passed through the heavens ( διεληλυθοτα τους ουρανους). Perfect active participle of διερχομα, state of completion. Jesus has passed through the upper heavens up to the throne of God (Heb 1:3) where he performs his function as our high priest. This idea will be developed later (Heb 6:19; Heb 7:26-28; Heb 9:11; Heb 9:24).Jesus the Son of God ( Ιησουν τον υιον του θεου). The human name linked with his deity, clinching the argument already made (Heb 1:1-4).Let us hold fast our confession ( κρατωμεν της ομολογιας). Present active volitive subjunctive of κρατεω, old verb (from κρατος, power), with genitive to cling to tenaciously as here and Heb 6:18 and also with the accusative (2Th 2:15; Col 2:19). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Heb 3:1) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, Heb 5:1-7; under a better covenant, Heb 8:1-13; in a better sanctuary, Heb 9:1-12; offering a better sacrifice, Heb 9:13-10; based on better promises, Heb 10:19-12), the author gives a double exhortation (Heb 4:14-16) like that in Heb 2:1-4 to hold fast to the high priest (Heb 4:14) and to make use of him (Heb 4:16).15 That cannot be touched with the feeling
( μη δυναμενον συνπαθησα). "Not able to sympathize with." First aorist passive infinitive of συνπαθεω, late compound verb from the late adjective συνπαθος (Rom 12:15), both from συνπασχω, to suffer with (1Co 12:26; Rom 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and Heb 10:34).One that hath been tempted ( πεπειρασμενον). Perfect passive participle of πειραζω, as already shown in Heb 2:17.Without sin ( χωρις αμαρτιας). This is the outstanding difference that must never be overlooked in considering the actual humanity of Jesus. He did not yield to sin. But more than this is true. There was no latent sin in Jesus to be stirred by temptation and no habits of sin to be overcome. But he did have "weaknesses" ( ασθενεια) common to our human nature (hunger, thirst, weariness, etc.). Satan used his strongest weapons against Jesus, did it repeatedly, and failed. Jesus remained "undefiled" ( αμιαντος) in a world of sin (Joh 8:46). This is our ground of hope, the sinlessness of Jesus and his real sympathy.16 Let us therefore draw near
( προσερχωμεθα ουν). Present active middle volitive subjunctive of προσερχομα. "Let us keep on coming to" our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Heb 7:25; Heb 10:1; Heb 10:22; Heb 11:6).Unto the throne of grace ( τω θρονω της χαριτος). This old word ( θρονος) we have taken into English, the seat of kings and of God and so of Christ (Heb 1:3; Heb 1:8), but marked by grace because Jesus is there (Mat 19:28). Hence we should come "with boldness" ( μετα παρρησιας). Telling Jesus the whole story of our shortcomings.That we may receive mercy ( ινα λαβωμεν ελεος). Purpose clause with ινα and second aorist active subjunctive of λαμβανω.And find grace ( κα χαριν ευρωμεν). Second aorist active subjunctive of ευρισκω. We are sure to gain both of these aims because Jesus is our high priest on the throne.To help us in time of need ( εις ευκαιρον βοηθειαν). Βοηθεια is old word (from βοηθεω, Heb 2:18 which see), in N.T. only here and Act 27:17. Ευκαιρος is an old word also ( ευ, well, καιρος, opportunity), only here in N.T. "For well-timed help," "for help in the nick of time," before too late.1 In things pertaining to God
( τα προς τον θεον). Accusative of general reference as in Heb 2:17 (Rom 15:17). The two essential points about any high priest are human sympathy (Heb 5:1-3) and divine appointment (Heb 5:4). He is taken from men and appointed in behalf of men.That he may offer ( ινα προσφερη). Purpose clause with ινα and present active subjunctive of προσφερω, "that he keep on offering (from time to time)."Both gifts ( δωρα)and sacrifices ( κα θυσιας). General term ( δωρα) and bloody offerings, but the two together are inclusive of all as in Heb 8:3; Heb 9:9 (1Ki 8:64).For sins ( υπερ αμαρτιων). His own included (Heb 7:27) except in the case of Jesus.2 Who can bear gently
( μετριοπαθειν δυναμενος). Present active infinitive of the late verb μετριοπαθεω ( μετριος, moderate, πατεω, to feel or suffer). It is a philosophical term used by Aristotle to oppose the απαθεια (lack of feeling) of the Stoics. Philo ranks it below απαθεια. Josephus (Ant. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods).With the ignorant ( τοις αγνοουσιν). Dative case of the articular present active participle of αγνοεω, old verb not to know (Mar 9:32).And erring ( κα πλανωμενοις). Present middle participle (dative case) of πλαναω. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" ( εκουσιως, Heb 10:26) had no provision in the Levitical system. For deliberate apostasy (Heb 3:12; Heb 10:26) no pardon is offered.Is compassed with infirmity ( περικειτα ασθενειαν). Present passive indicative of the old verb περικειμα here used transitively as in Act 28:20 ( αλυσιν, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.3 For himself
( περ εαυτου). Note περ three times here ( περ του λαου, περ εαυτου, περ αμαρτιων), but in verse Heb 5:1 υπερ ανθρωπων, υπερ αμαρτιων. In the Koine this interchange of περ (around) and υπερ (over) is common (Mat 26:28).4 Taketh the honour unto himself
( εαυτω λαμβανε την τιμην). Dative case of personal interest ( εαυτω). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.5 So Christ also
( ουτως κα ο Χριστος). Just as with Aaron. Jesus had divine appointment as high priest also.To be made ( γενηθηνα). First aorist passive infinitive of γινομα.High priest ( αρχιερεα). Predicate accusative agreeing with εαυτον (himself) object of εδοξασεν.But he that spake unto him ( αλλ' ο λαλησας προς αυτον). Ellipsis of εδοξασεν to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in Psa 2:7 quoted already as Messianic (Heb 1:5). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (Joh 5:30; Joh 5:43; Joh 8:54; Joh 17:5, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (Joh 3:16).6 In another place
( εν ετερω). That is Psa 110:4. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest ( ιερευς) occurs here which the author uses as synonymous with high priest ( αρχιερευς). The point lies in the meaning of the phrase "After the order of Melchizedek" ( κατα την ταξιν Μελχισεδεκ). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (Heb 5:10-7).7 In the days of his flesh
( εν ταις ημεραις της σαρκος αυτου). Here (verses Heb 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (Heb 4:15) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin.Having offered up ( προσενεγκας). Second aorist active ( -α form) participle of προσφερω (cf. verse Heb 5:3). An allusion to the Agony of Christ in Gethsemane.Supplications ( ικετηριας). Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις (prayers) as here. The older form was ικεσια. The word ικετηριος is an adjective from ικετης (a suppliant from ικω, to come to one) and suggests one coming with an olive-branch ( ελαια). Here only in the N.T.With strong crying and tears ( μετα κραυγης ισχυρας κα δακρυων). See Luk 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (Joh 11:35; Luk 19:41), but Gethsemane chiefly.To save him from death ( σωζειν εκ θανατου). A reference to the cry of Jesus in Gethsemane (Mat 26:39).Having been heard for his godly fear ( εισακουσθεις απο της ευλαβειας). Old word from ευλαβης (taking hold well, Luk 2:25 from ευ, λαμβανω, the verb ευλαβεομα in N.T. only in Heb 11:7), in N.T. only here and Heb 12:28. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.8 Though he was a Son
( καιπερ ων υιος). Concessive participle with καιπερ, regular Greek idiom as in Heb 7:5; Heb 12:17.Yet learned obedience ( εμαθεν υπακοην). Second aorist active indicative of μανθανω. Succinct and crisp statement of the humanity of Jesus in full harmony with Luk 2:40; Luk 2:52 and with Heb 2:10.By the things which he suffered ( αφ' ων επαθεν). There is a play on the two verbs ( εμαθεν--επαθεν), paronomasia. Second aorist active indicative of πασχω. He always did his Father's will (Joh 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us.9 Having been made perfect
( τελειωθεις). First aorist passive participle of τελειοω, the completion of the process of training mentioned by this same verb in Heb 2:10 "by means of sufferings" ( δια παθηματων) as stated again here in verse Heb 5:8.The author of eternal salvation ( αιτιος σωτηριας αιωνιου). Common adjective from αιτια (cause), causing, often in Greek with σωτηριας (Aeschines, Philo), in N.T. only here, Luk 23:4; Luk 23:14; Luk 23:22; Act 19:40. See same idea in Heb 2:10 ( αρχηγον). See Isa 45:17.10 Named of God
( προσαγορευθεις). First aorist passive participle of προσαγορευω, old verb to salute, to address, only here in N.T. Common in Plutarch.11 Of whom
( περ ου). Or "concerning which," for ου can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (Heb 5:11-6) before going on with the argument (Heb 7:1-28).Hard of interpretation ( δυσερμηνευτος). Late and rare verbal compound ( δυσ, ερμηνευω), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness.Dull of hearing ( νωθρο ταις ακοαις). Old adjective (papyri also), from negative νη and ωθεω, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and Heb 6:12 (slack, sluggish). Plato calls some students νωθρο (stupid).12 Teachers
( διδασκαλο). Predicate nominative after εινα.By reason of the time ( δια τον χρονον). Alas, what a commentary on modern Christians.That some one teach you the rudiments ( του διδασκειν υμας τινα τα στοιχεια). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person ( υμας, you) and the thing ( τα στοιχεια, the rudiments) and the accusative of general reference ( τινα, as to some one). For στοιχεια see Gal 4:3; Gal 4:9; Col 2:8.Of the first principles of the oracles of God ( της αρχης των λογιων του θεου). Three genitives linked to each other. Αρχης (beginning) illustrates τα στοιχεια, just before, the A B C of Christian teaching like Heb 6:1. Λογιον is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Act 7:38; Rom 3:2), of God's word through Christians (1Pe 4:11), of the substance of Christian teaching (Heb 5:12).Of milk ( γαλακτος). Because still babes (1Co 3:2) and not able to chew "solid food" ( στερεας τροφης), without intellectual and spiritual teeth.13 Without experience
( απειρος). Old adjective (alpha privative and πειρα, trial). Inexperienced. The babe ( νηπιος, old word, negative νη and επος, word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. Heb 1:2; Heb 2:3 for the word spoken by Christ).14 For full-grown men
( τελειων). Predicate genitive. The word is for adults, relative perfection ( τελειο) in contrast with babes as in 1Co 2:6; 1Co 3:1; 1Co 13:11; Phi 3:15; Eph 4:4, not absolute perfection (Mat 5:48).Their senses ( τα αισθητηρια). The organs of perception (Stoic term for sense organs) from αισθανομα (Luk 9:45), in Plato, Galen, Hippocrates, here only in N.T.Exercised ( γεγυμνασμενα). Perfect passive participle of γυμναζω, to exercise (naked, γυμνος). Galen uses αισθητηρια γεγυμνασμενα together after εχω as we have here. For this predicate use of the participle with εχω see Luk 13:6; Luk 14:19. "By reason of use" one gains such skill.To discern ( προς διακρισιν). "For deciding between" (from διακρινω), old word with ablative καλου τε κα κακου (between good and evil). See 1Co 12:1; Rom 14:1.1 Wherefore
( διο). Because of the argument already made about the difficulty of the subject and the dulness of the readers.Let us cease to speak ( αφεντες τον λογον). Second aorist active participle of αφιημ, to leave off or behind.Of the first principles of Christ ( της αρχης του Χριστου). Objective genitive Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again τα στοιχεια της αρχης των λογιων του θεου of Heb 5:12.And press on ( κα φερωμεθα). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use φερωμεθα in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of αφεντες φερωμεθα (Eurip., Androm. 393, for instance).Unto perfection ( επ την τελειοτητα). Old word from τελειος mature, adults as in Heb 5:14. Only twice in N.T. (here and Col 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic.Not laying again the foundation ( μη παλιν θεμελιον καταβαλλομενο). The regular idiom for laying down the foundation of a building ( θεμελιον, Luk 6:48). The metaphor is common (1Co 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative διδαχην in apposition with θεμελιον may mean that there are only four included in the θεμελιον. Two are qualitative genitives after θεμελιον ( μετανοιας and πιστεως). What is meant by "dead works" ( απο νεκρων εργων) is not clear (Heb 9:14), though the reference may be to touching a corpse (Num 19:1; Num 31:19). There are frequent allusions to the deadening power of sin (Jas 2:17; Jas 2:26; Joh 7:25; Rom 6:1; Rom 6:11; Rom 7:8; Col 2:13; Eph 2:1; Eph 2:5). The use of repentance and faith together occurs also elsewhere (Mar 1:15; Act 20:21; 1Th 1:9).2 The other four items are qualitative genitives with διδαχÂην ( βαπτισμων, επιθεσεως χειρων, αναστασεως νεκρων, κριματος αιωνιου). The plural βαπτισμων "by itself does not mean specifically Christian baptism either in this epistle (Heb 9:10) or elsewhere (Mar 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (Joh 3:25). See also Act 19:2. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Mat 19:13), of healing (Mar 7:32), in the choice of the Seven (Act 6:6), in the bestowal of the Holy Spirit (Act 8:17; Act 19:6), in separation for a special task (Act 13:3), in ordination (1Ti 4:14; 1Ti 5:22; 2Ti 1:6). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, Joh 5:29; Act 24:15) is easily seen to be basal (cf. Heb 6:1) as well as eternal judgment (timeless and endless).
3 If God permit
( εανπερ επιτρεπη ο θεος). Condition of the third class with εανπερ (note περ indeed). See 1Co 16:7 ( εαν ο κυριος επιτρεψη) and Act 18:21 ( του θεου θελοντος). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (Heb 13:23) if the way opens, a less probable interpretation.4 As touching those who were once enlightened
( τους απαξ φωτισθεντας). First aorist passive articular participle (the once for all enlightened) of φοτιζω, old and common verb (from φως) as in Luk 11:36. The metaphorical sense here (cf. Joh 1:9; Eph 1:18; Heb 10:32) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν in verse Heb 6:6. Hαπαξ here is "once for all," not once upon a time ( ποτε) and occurs again (Heb 9:7; Heb 9:26; Heb 9:27; Heb 9:28; Heb 12:26; Heb 12:27).Tasted of the heavenly gift ( γευσαμενους της δωρεας της επουρανιου). First aorist middle participle of γευω, old verb once with accusative (verse Heb 6:5, καλον ρημα, δυναμεις), usually with genitive (Heb 2:9) as here.Partakers of the Holy Ghost ( μετοχους πνευματος αγιου). See Heb 3:14 for μετοχο. These are all given as actual spiritual experiences.And then fell away ( κα παραπεσοντας). No "then" here, though the second aorist (effective) active participle of παραπιπτω, old verb to fall beside (aside), means that. Only here in N.T. In Gal 5:4 we have της χαριτος εξεπεσατε (ye fell out of grace, to law, Paul means).6 It is impossible to renew them again
( αδυνατον παλιν ανακαινιζειν). The αδυνατον (impossible) comes first in verse Heb 6:4 without εστιν (is) and there is no "them" in the Greek. There are three other instances of αδυνατον in Hebrews (Heb 6:18; Heb 10:4; Heb 11:6). The present active infinitive of ανακαινιζω (late verb, ανα, καινος, here only in the N.T., but ανακαινοω, 2Co 4:16; Col 3:10) with αδυνατον bluntly denies the possibility of renewal for apostates from Christ (cf. Heb 3:12-4). It is a terrible picture and cannot be toned down. The one ray of light comes in verses Heb 6:8-12, not here.Seeing they crucify to themselves afresh ( αναστραυρουντας εαυτοις). Present active participle (accusative plural agreeing with τους ... παραπεσοντας) of ανασταυροω, the usual verb for crucify in the old Greek so that ανα- here does not mean "again" or "afresh," but "up," sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ.And put him to an open shame ( κα παραδειγματιζοντας). Present active participle of παραδειγματιζω, late verb from παραδειγμα (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb δειγματισα in this sense in Mat 1:19.7 Which hath drunk
( η πιουσα). Articular second aorist active participle of πινω, to drink.Herbs ( βοτανην). Old word from βοσκω, to feed, green plant, only here in N.T. Cf. our botany.Meet ( ευθετον). Old compound verbal ( ευ, τιθημ) well-placed, fit (Luk 9:62).It is tilled ( γεωργειτα). Present passive indicative of γεωργεω, old and rare verb from γεωργος (tiller of the soil, γη, εργον, 2Ti 2:6), here only in the N.T.Receives ( μεταλαμβανε). Present active indicative of μεταλαμβανω, old verb to share in, with genitive ( ευλογιας) as here (Act 2:46) or with accusative (Act 24:25).8 If it beareth
( εκφερουσα). Present active participle of εκφερω, conditional participle. For "thorns and thistles" see Mat 7:16 for both words ( ακανθας κα τριβολους). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy's cavalry.Rejected ( αδοκιμος). See 1Co 9:27; Rom 1:28. For καταρας εγγυς (nigh unto a curse) see Gal 3:10.To be burned ( εις καυσιν). "For burning." Common sight in clearing up ground.9 But we are persuaded
( πεπεισμεθα δε). Perfect passive indicative of πειθω, literary plural. Note Paul's use of πεπεισμα in 2Ti 1:12.Better things ( τα κρεισσονα). "The better things" than those pictures in Heb 6:4-8.That accompany salvation ( εχομενα σωτηριας). "Things holding on to salvation" (Mar 1:38), a common Greek phrase εχομενα, present middle participle of εχω.Though we thus speak ( ε κα ουτως λαλουμεν). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk.Not unrighteous to forget ( ου γαρ αδικος επιλαθεσθα). Second aorist middle infinitive of επιλανθανω with genitive case ( εργου, work, αγαπης, love). But even God cannot remember what they did not do.In that ye ministered and still do minister ( διακονησαντες κα διακονουντες). First aorist active and present active participle of the one verb διακονεω, the sole difference being the tense (single act aorist, repeated acts present).11 And we desire
( επιθυμουμεν δε). Literary plural again like πεπεισμεθα (Heb 6:9). He is not wholly satisfied with them as he had already shown (Heb 5:11-14). They have not given up Christ (Heb 6:4-8), but many of them are still babes ( νηπιο, Heb 5:13) and not adults ( τελειο, Heb 5:14) and others are in peril of becoming so.Unto the fulness of hope ( προς την πληροφοριαν της ελπιδος). For πληροφορια see 1Th 1:5; Col 2:2.To the end ( αχρ τελους). As in Heb 3:6; Heb 3:14.12 That ye be not sluggish
( ινα μη νωθρο γενησθε). Negative final clause with second aorist middle subjunctive of γινομα, "that ye become not sluggish (or dull of hearing)" as some already were (Heb 5:11).Imitators ( μιμητα). See 1Th 1:6; 1Th 2:14 for this word (our "mimic" in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see Heb 10:19-12), one of his great appeals later in ch. Heb 6:11 full of examples of "faith and long-suffering."13 Made promise
( επαγγειλαμενος). First aorist middle participle of επαγγελλω. Could swear by none greater ( κατ' ουδενος ειχεν μειζονος ομοσα). Imperfect active of εχω in sense of εδυνατο as often with ομοσα (first aorist active infinitive of ομνυω) and ωμοσεν (he sware) is first aorist active indicative.14 Surely
( ε μην). By itacism for η μην (Deissmann, Bible Studies, p. 205). The quotation is from Gen 22:16. (the promise renewed to Abraham with an oath after offering of Isaac).Blessing ( ευλογων). Hebraism (present active participle) for the Hebrew infinitive absolute and so with πληθυνων (multiplying).15 Having patiently endured
( μακροθυμησας). First aorist active participle of μακροθυμος ( μακροσ, θυμος, long spirit) illustrating μακροθυμια of verse Heb 6:12.He obtained ( επετυχεν). Second aorist (effective) active indicative of επετυγχανω, old verb with genitive. God was true to his word and Abraham was faithful.16 In every dispute
( πασης αντιλογιας). Objective genitive of old word several times in Hebrews (Heb 6:16; Heb 7:7; Heb 12:3). Talking back, face to face, in opposition.Final ( περας). Limit, boundary (Mat 12:42). Men may perjure themselves.17 To shew
( επιδειξα). First aorist active infinitive of επιδεικνυμ, to show in addition ( επι-) to his promise "more abundantly" ( περισσοτερον).The immutability of his counsel ( το αμεταθετον της βουλης αυτου). Late compound verbal neuter singular (alpha privative and μετατιθημ, to change), "the unchangeableness of his will."Interposed ( εμεσιτευσεν). First aorist active indicative of μεσιτευω, late verb from μεσιτης, mediator (Heb 8:6), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N.T.With an oath ( ορκω). Instrumental case of ορκος (from ερκος, an enclosure), Mat 14:7; Mat 14:9.18 By two immutable things
( δια δυο πραγματων αμεταθετων). See verse Heb 6:17. God's promise and God's oath, both unchangeable.In which it is impossible for God to lie ( εν οις αδυνατον ψευσασθα θεον). Put this "impossibility" by that in verses Heb 6:4-6.Theon is accusative of general reference with ψευσασθα, first aorist middle infinitive of ψευδομα.That we may have ( ινα εχωμεν). Purpose clause with ινα and the present active subjunctive of εχω, "that we may keep on having."Strong consolation ( ισχυραν παρακλησιν). "Strong encouragement" by those two immutable things.Who have fled for refuge ( ο καταφυγοντες). Articular effective second aorist active participle of καταφευγω, old verb, in N.T. only here and Act 14:6. The word occurs for fleeing to the cities of refuge (Deu 4:42; Deu 19:5; Jos 20:9).To lay hold of ( κρατησα). First aorist active (single act) infinitive of κρατεω in contrast with present tense in Heb 4:14 (hold fast).Set before us ( προκειμενης). Placed before us as the goal. See this same participle used with the "joy" ( χαρας) set before Jesus (Heb 12:2).19 Which
( ην). Which hope. What would life be without this blessed hope based on Christ as our Redeemer?As an anchor of the soul ( ως αγκυραν της ψυχης). Old word, literally in Act 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Ti 1:19).Both sure and steadfast ( ασφαλη τε κα βεβαιαν). This anchor of hope will not slip (alpha privative and σφαλλω, to totter) or lose its grip ( βεβαια, from βαινω, to go, firm, trusty).That which is within the veil ( το εσωτερον του καταπετασματος). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and Act 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters.20 As a forerunner
( προδρομος). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety ( εγγυος, Heb 7:22) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us.A high priest for ever ( αρχιερευς εις τον αιωνα). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (Heb 5:10).1 This Melchizedek
( ουτος ο Μελχισεδεκ). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See Gen 14:18-20; Gen 14:110 for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses Heb 7:1-3 "a little sermon" on Heb 6:20. It is "for ever" ( εις τον αιωνα) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" ( ο συναντησας) is here applied to Melchizedek from Gen 14:17 instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of συνανταω) see Luk 9:37.Slaughter ( κοπης). Old word for cutting ( κοπτω, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi.Priest of God Most High ( ιερευς του θεου του υψιστου). He is called "priest" and note του υψιστου applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mar 5:7; Luk 8:28).2 A tenth
( δεκατην). It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God.Divided ( εμερισεν). First aorist active of μεριζω, from μερος (portion), to separate into parts. From this point till near the end of verse Heb 7:3 (the Son of God) is a long parenthesis with ουτος of verse Heb 7:1 as the subject of μενε (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. Heb 1:8) and Salem (peace).3 Without father, without mother, without genealogy
( απατωρ, αμητωρ, αγενεαλογητος). Alliteration like Rom 1:30, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there.Made like ( αφωμοιωμενος). Perfect passive participle of αφομοιοω, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration.Unto the Son of God ( τω υιω του θεου). Associative instrumental case of υιος.Abideth a priest ( μενε ιερευς). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven.Continually ( εις το διηνεκες). Old phrase (for the continuity) like εις τον αιωνα, in N.T. only in Hebrews (Heb 7:3; Heb 10:1; Heb 10:14; Heb 10:21).4 How great
( πηλικος). Geometrical magnitude in contrast to arithmetical ( ποσος), here only in N.T., "how distinguished." He received tithes from Abraham (verses Heb 7:4-6) and he blessed Abraham (Heb 7:6) and even Levi is included (verses Heb 7:8-10).Out of the chief spoils ( εκ των ακροθινιων). Old word from ακρος, top, and θις, a heap (the top of the pile).Patriarch ( πατριαρχης). LXX word ( πατρια, tribe, αρχω, to rule) transferred to N.T. (Act 2:29).5 The priest's office
( την ιερατειαν). LXX and Koine word from ιερευς, in N.T. only here and Luk 1:9.To take tithes ( αποδεκατοιν). Present active infinitive (in -οιν, not -ουν, as the best MSS. give it) of αποδεκατοω a LXX word ( απο, δεκατοω), to take a tenth from ( απο).Brethren ( αδελφους). Accusative case in apposition with λαον (people) unaffected by the explanatory phrase τουτ' εστιν (that is).Though come out ( καιπερ εξεληλυθοτας). Concessive participle (cf. Heb 5:8) with καιπερ (perfect active of εξερχομα).6 He whose genealogy is not counted
( ο μη γενεαλογουμενος). Articular participle with negative μη (usual with participles) of the old verb γενεαλογεω trace ancestry (cf. verse Heb 7:3)Hath taken tithes ( δεδεκατωκεν). Perfect active indicative of δεκατοω, standing on record in Genesis.Hath blessed ( ευλογηκεν). Perfect active indicative of ευλογεω, likewise standing on record. Note the frequent perfect tenses in Hebrews.Him that hath the promises ( τον εχοντα τας επαγγελιας). Cf. Heb 6:12; Heb 6:13-15 for allusion to the repeated promises to Abraham (Gen 12:3; Gen 12:7; Gen 13:14; Gen 15:5; Gen 17:5; Gen 22:16-18).7 Dispute
( αντιλογιας). Ablative case with χωρις. For the word see Heb 6:16. The writer makes a parenthetical generalization and uses the article and neuter adjective ( το ελασσον, the less, υπο του κρειττονος, by the better), a regular Greek idiom.8 Here
( ωδε). In the Levitical system.There ( εκε). In the case of Melchizedek.Of whom it is witnessed ( μαρτυρουμενος). "Being witnessed," present passive participle of μαρτυρεω (personal construction, not impersonal).That he lives ( οτ ζη). Present active indicative of ζαω). The Genesis record tells nothing of his death.9 So to say
( ως επος ειπειν). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with ως.Hath paid tithes ( δεδεκατωτα). Perfect passive indicative of δεκατοω, "has been tithed." This could only be true of Levi "so to speak."10 In the loins of his father
( εν τη οσφυ του πατρος). Levi was not yet born. The reference is to Abraham, the forefather ( πατρος) of Levi. This is a rabbinical imaginative refinement appealing to Jews.11 Perfection
( τελειωσις). Abstract substantive of τελειοω. More the act than the quality or state ( τελειοτης, Heb 6:1). The condition is of the second class, "if there were perfection, etc." The Levitical priesthood failed to give men "a perfectly adequate relation to God" (Moffatt).Priesthood ( ιεροσυνης). Old word, in N.T. only here, verses Heb 7:12; Heb 7:24. Cf. ιερετια in verse Heb 7:5. The adjective Λευειτικη occurs in Philo.Received the law ( νενομοθετητα). Perfect passive indicative of νομοθετεω, old compound to enact law ( νομοσ, τιθημ), to furnish with law (as here), only other N.T. example in Heb 8:6.What further need was there? ( τις ετ χρεια;). No copula expressed, but it would normally be ην αν, not just ην: "What need still would there be?"Another priest ( ετερον ιερεα). Of a different line ( ετερον), not just one more ( αλλον). Accusative of general reference with the infinitive ανιστασθα (present middle of ανιστημ intransitive).And not to be reckoned ( κα ου λεγεσθα). The negative ου belongs rather to the descriptive clause than just to the infinitive.12 The priesthood being changed
( μετατιθεμενης της ιεροσυνης). Genitive absolute with present passive participle of μετατιθημ, old word to transfer (Gal 1:6).A change ( μεταθεσις). Old substantive from μετατιθημ. In N.T. only in Heb. (Heb 7:12; Heb 11:5; Heb 12:27). God's choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron" ( την ταξιν Ααρων).13 Belongeth to another tribe
( φυλης ετερας μετεσχηκεν). See Heb 2:14 for μετεχω, perfect active indicative here. A different ( ετερας) tribe.Hath given attendance at ( προσεσχηκεν). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of προσεχω, old verb, here with either νουν (mind) or self ( εαυτον) understood with dative case ( τω θυσιαστηριω, the altar, for which word see Mat 5:23; Luk 1:11).14 It is evident
( προδηλον). Old compound adjective ( προ, δηλος), openly manifest to all, in N.T. only here and 1Ti 5:24.Hath sprung ( ανατεταλκεν). Perfect active indicative of ανατελλω, old compound to rise up like the sun (Mat 5:45).15 Yet more abundantly evident
( περισσοτερον ετ καταδηλον). Only N.T. instance of the old compound adjective καταδηλος thoroughly clear with ετ (still) added and the comparative περισσοτερον (more abundantly) piling Ossa on Pelion like Phi 1:23.Likeness ( ομοιοτητα). See Heb 4:15, only N.T. examples. Cf. the verb in verse Heb 7:3.Ariseth another priest ( ανιστατα ιερευς ετερος). As said in verse Heb 7:11, now assumed in condition of first class.16 Carnal
( σαρκινης). "Fleshen" as in 1Co 3:1, not σαρκικης (fleshlike, 1Co 3:3). The Levitical priests became so merely by birth.Of an endless life ( ζωης ακαταλυτου). Late compound (alpha privative and verbal adjective from καταλυω, to dissolve, as in 2Co 4:1), indissoluble. Jesus as priest lives on forever. He is Life.17 It is witnessed
( μαρτυρειτα). Present passive indicative of μαρτυρεω. The author aptly quotes again Psa 110:4.18 A disannulling
( αθετησις). Late word from αθετεω (alpha privative and τιθημ), to set aside (Mar 6:26), in N.T. only here and Heb 9:26. Common in the papyri in a legal sense of making void. Involved in μεταθεσις (change in verse Heb 7:12).Foregoing ( προαγουσης). Present active participle of προαγω, to go before (1Ti 1:18).Because of its weakness ( δια το αυτης ασθενες). Neuter abstract adjective with article for quality as in verse Heb 7:7 with δια and accusative case for reason.Unprofitableness ( ανωφελες). Old compound (alpha privative and οφελος) useless, and neuter singular like ασθενες. In N.T. only here and Tit 3:9.19 Made nothing perfect
( ουδεν ετελειωσεν). Another parenthesis. First aorist active indicative of τελειοω. See verse Heb 7:11. And yet law is necessary.A bringing in thereupon ( επεισαγωγη). An old double compound ( επ, additional, εισαγωγη, bringing in from εισαγω). Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one.Of a better hope ( κρειττονος ελπιδος). This better hope (Heb 6:18-20) does bring us near to God ( εγγιζομεν τω θεω) as we come close to God's throne through Christ (Heb 4:16).20 Without the taking of an oath
( χωρις ορκωμοσιας). As in Psa 110:4.21 Have been made
( εισιν γεγονοτες). Periphrastic perfect active indicative of γινομα (perfect active participle of γινομα) and then εισιν. The parenthesis runs from ο μεν γαρ (for they) to εις τον αιωνα (for ever, end of verse Heb 7:21).But he with an oath ( ο δε μετα ορκωμοσιας). Positive statement in place of the negative one in verse Heb 7:20.22 By so much also
( κατα τοσουτο κα). Correlative demonstrative corresponding to καθ' οσον (the relative clause) in verse Heb 7:20.The surety ( εγγυος). Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from εγγυη, a pledge, here used as substantive like εγγυητης, one who gives a pledge or guarantee. There may be a play on the word εγγιζω in verse Heb 7:19. Εγγυαω is to give a pledge, εγγυαλιζω, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator ( ο μεσιτης, Heb 8:6) between God and man (Son of God and Son of man).23 Many in number
( πλειονες). Comparative predicate adjective, "more than one," in succession, not simultaneously.Because they are hindered ( δια το κωλυεσθα). Articular infinitive (present passive) with δια and the accusative case, "because of the being hindered."By death ( θανατω). Instrumental case.From continuing ( παραμενειν). Present active infinitive of the compound (remain beside) as in Phi 1:25 and in the ablative case.24 Because he abideth
( δια το μενειν αυτον). Same idiom as in verse Heb 7:23, "because of the abiding as to him" (accusative of general reference, αυτον).Unchangeable ( απαραβατον). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and παραβαινω, valid or inviolate. The same idea in verse Heb 7:3. God placed Christ in this priesthood and no one else can step into it. See verse Heb 7:11 for ιερωσυνη.25 Wherefore
( οθεν). Since he alone holds this priesthood.To the uttermost ( εις το παντελες). Old idiom, in N.T. only here and Luk 13:10. Vulgate renders it in perpetuum (temporal idea) or like παντοτε. This is possible, but the common meaning is completely, utterly.Draw near ( προσερχομενους). Present middle participle of προσερχομα, the verb used in Heb 4:16 which see.To make intercession ( εις το εντυγχανειν). Purpose clause with εις and the articular present active infinitive of εντυγχανω for which verb see Rom 8:34. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).26 Became us
( ημιν επρεπεν). Imperfect active indicative of πρεπω as in Heb 2:10, only there it was applied to God while here to us. "Such" ( τοιουτος) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (Heb 2:17) as just explained in Heb 7:24 Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us.Holy ( οσιος). Saintly, pious, as already noted. Cf. Act 2:24; Act 13:35.Guileless ( ακακος). Without malice, innocent. In N.T. only here and Rom 16:18.Undefiled ( αμιαντος). Untainted, stainless. In the papyri. Not merely ritual purity (Lev 21:10-15), but real ethical cleanness.Separated from sinners ( κεχωρισμενος απο των αμαρτωλων). Perfect passive participle. Probably referring to Christ's exaltation (Heb 9:28).Made higher than the heavens ( υψηλοτερος των ουρανων γενομενος). "Having become higher than the heavens." Ablative case ( ουρανων) after the comparative adjective ( υψηλοτερος).27 First
( προτερον). Regular adverb for comparison between two, though πρωτον often occurs also (Joh 1:41), with επειτα (then) following.For the sins ( τον). Only the article in the Greek with repetition of υπερ or of αμαρτιων.When he offered up himself ( εαυτον ανενεγκας). First aorist active participle of αναφερω, to offer up. See same idea in Heb 9:14 where εαυτον προσηνεγκεν is used. Old verb for sacrifice to place on the altar (1Pe 2:5; 1Pe 2:24).28 After the law
( μετα τον νομον). As shown in verses Heb 7:11-19, and with an oath (Psa 110:4).Son ( υιον). As in Psa 2:7; Heb 1:2 linked with Psa 110:4.Perfected ( τετελειωμενον). Perfect passive participle of τελειοω. The process (Heb 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Heb 2:17; Heb 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice.1 In the things which we are saying
( επ τοις λεγομενοις). Locative case of the articular present passive participle of λεγω after επ as in Luk 5:5; Heb 11:4, "in the matter of the things being discussed."The chief point ( κεφαλαιον). Neuter singular of the adjective κεφαλαιος (from κεφαλη, head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Act 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's Vocabulary).Such an high priest ( τοιουτον αρχιερεα). As the one described in chapters Heb 4:16-7 and in particular Heb 7:26 ( τοιουτος) Heb 7:27; Heb 7:28. But the discussion of the priestly work of Jesus continues through Heb 12:3. Τοιουτος is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (Heb 8:1-6). He is himself a better priest than Aaron ( τοιουτος in Heb 8:1 such as shown in Heb 4:16-7); he works in a better sanctuary (Heb 8:2; Heb 8:5); he offers a better sacrifice (Heb 8:3); he is mediator of a better covenant (Heb 8:6); his work rests on better promises (Heb 8:6); hence he has obtained a better ministry as a whole (Heb 8:6). In this resume ( κεφελαιον) the author gives the pith ( κεφαλαιον) of his argument, curiously enough with both senses of κεφαλαιον (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, Heb 8:7-13. (2) The better sanctuary, Heb 9:1-12. (3) The better sacrifice, Heb 9:13-10. (4) The better promises, Heb 10:19-12. One point (the better high priest, like Melchizedek) has already been discussed (Heb 4:16-7).Sat down ( εκαθισεν). Repetition of Heb 1:3 with του θρονου (the throne) added. This phrase prepares the way for the next point.2 Minister
( λειτουργος). See on Rom 13:6; Phi 2:25.Of the sanctuary ( των αγιων). "Of the holy places" ( τα αγια), without any distinction (like Heb 9:8; Heb 10:19; Heb 13:11) between the holy place and the most holy place as in Heb 9:2.Of the true tabernacle ( της σκηνης της αληθινης). By way of explanation of των αγιων. For σκηνη see Mat 17:4 and σκηνος (2Co 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the "genuine" tabernacle and see Joh 1:9 for αληθινος.Pitched ( επηξεν). First aorist active indicative of πηγνυμ, old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Num 24:6.3 Is appointed
( καθιστατα). As in Heb 5:1.To offer ( εις το προσφερειν). Articular infinitive accusative case with εις as is common while ινα προσφερη ( ινα with present active subjunctive) for purpose in Heb 5:1, with δωρα τε κα θυσιας as there.It is necessary ( αναγκαιον). A moral and logical necessity (from αναγκη necessity) as seen in Act 13:46; Phi 1:24.This high priest also ( κα τουτον). "This one also," no word for high priest, accusative of general reference with the infinitive εχειν (have).Somewhat to offer ( τ ω προσενεγκη). Second aorist active subjunctive of προσφερω (verse Heb 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Act 21:16; Heb 12:28 (possibly here merely futuristic), but note ο προσφερε (present indicative) in Heb 9:7. See Robertson, Grammar, p. 955.4 On earth
( επ γης). As opposed to εν τοις ουρανοις (verse Heb 8:1). Condition of second class, determined as unfulfilled.He would not be a priest at all ( ουδ' αν ην ιερευς). "Not even would he be a priest." Conclusion of second class condition with αν and imperfect indicative ( ην).Seeing there are those ( οντων των). Genitive absolute with οντων (from ειμ) and the articular present active participle of προσφερω (verse Heb 8:3). Jesus was not of the tribe of Levi and so could not serve here.5 Serve
( λατρευουσιν). Present active indicative of λατρευω for which verb see on Mat 4:10.A copy ( υποδειγματ). Dative case after λατρευουσιν. See already on Joh 13:15; Heb 4:11 for this interesting word.Shadow ( σκια). Dative case. Old word for which see already Mat 4:16; Mar 4:32; Col 2:17. See same idea in Heb 9:23. For difference between σκια and εικων see Heb 10:1. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt).Is warned of God ( κεχρηματιστα). Perfect passive indicative of χρηματιζω, old verb (from χρημα, business) for which see on Mat 2:12; Mat 2:22; Luk 2:26. The word "God" is not used, but it is implied as in Act 10:22; Heb 12:25. So in LXX, Josephus, and the papyri.For saith he ( γαρ φησ). Argument from God's command (Exo 25:40).See that thou make ( Hορα ποιησεις). Common Greek idiom with present active imperative of οραω and the volitive future of ποιεω without ινα (asyndeton, Robertson, Grammar, p. 949).The pattern ( τον τυπον). The very word used in Exo 25:40 and quoted also by Stephen in Act 7:44. For τυπος see already Joh 20:25; Rom 6:17, etc. The tabernacle was to be patterned after the heavenly model.6 But now
( νυν δε). Logical use of νυν, as the case now stands, with Jesus as high priest in heaven.Hath he obtained ( τετυχεν). Perfect active indicative of τυγχανω with the genitive, a rare and late form for τετευχεν (also τετευχηκεν), old verb to hit the mark, to attain.A ministry the more excellent ( διαφορωτερας λειτουργιας). "A more excellent ministry." For the comparative of διαφορος see Heb 1:4. This remark applies to all the five points of superiority over the Levitical priesthood.By how much ( οσω). Instrumental case of the relative οσος between two comparative adjectives as in Heb 1:4.The mediator ( μεσιτης). Late word from μεσος (amid) and so a middle man (arbitrator). Already in Gal 3:19 and see 1Ti 2:5. See Heb 9:15; Heb 12:24 for further use with διαθηκη.Of a better covenant ( κρειττονος διαθηκης). Called "new" ( καινησ, νεας in Heb 9:15; Heb 12:24). For διαθηκη see Mat 26:28; Luk 1:72; Gal 3:17, etc. This idea he will discuss in Heb 8:7-13.Hath been enacted ( νενομοθετητα). Perfect passive indicative of νομοθετεω as in Heb 7:11 which see.Upon better promises ( επ κρειττοσιν επαγγελιαις). Upon the basis of ( επ). But how "better" if the earlier were also from God? This idea, alluded to in Heb 6:12-17, Will be developed in Heb 10:19-12 with great passion and power. Thus it is seen that "better" ( κρεισσων) is the keynote of the Epistle. At every point Christianity is better than Judaism.7 That first covenant
( η πρωτη εκεινη). The word διαθηκη (covenant) is not expressed, but clearly meant by the feminine gender πρωτη.Faultless ( αμεμπτος). Old compound adjective for which see Luk 1:6; Phi 2:15. The condition is second class and assumes that the old covenant was not "blameless," apparently a serious charge which he hastens to explain.For a second ( δευτερας). Objective genitive with διαθηκης understood. The conclusion with αν and the imperfect passive indicative ( εζητειτο) is clearly a second-class condition. See a like argument in Heb 7:11.8 Finding fault with them
( μεμφομενος αυτους). Present middle participle of μεμφομα (cf. αμεμπτος), old verb, in N.T. only here and Rom 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in verses Heb 8:8-12; Jer 38:31-34 (in LXX Heb 31:31-34) in full which calls for little explanation or application to prove his point (verse Heb 8:13).I will make ( συντελεσω). Future active of συντελεω, old compound verb to accomplish as in Mar 13:4; Rom 9:28.A new covenant ( διαθηκην καινην). In Heb 12:24 we have διαθηκης νεας, but καινης in 1Co 11:25. Καινος is fresh, on new lines as opposed to the old ( παλαιος) as in 2Co 3:6; 2Co 3:14; νεος is young or not yet old.9 In the day that I took them
( εν ημερα επιλαβομενου μου). Genitive absolute ( μου and second aorist middle participle of επιλαμβανω), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after ημερα in place of εν η επελαβομεν, occurring also in Barn. 2:28.By the hand ( της χειρος). Technical use of the genitive of the part affected.To lead them forth ( εξαγαγειν αυτους). Second aorist active infinitive of εξαγω to denote purpose.For they continued not ( οτ αυτο ουκ ενεμειναν). First aorist active indicative of εμμενω, old verb to remain in (Act 14:22). The Israelites broke the covenant. Then God annulled it.I regarded not ( ημελησα). "I neglected" as in Heb 2:3. The covenant was void when they broke it.10 This
( αυτη). The "new" one of verse Heb 8:8.That I will make ( ην διαθησομα). Future middle of διατιθημ, "that I will covenant," cognate accusative ( ην), using the same root in the verb as in διαθηκη.I will put ( διδους). "Giving," present active participle of διδωμ, to give.Into their mind ( εις την διανοιαν αυτων). Their intellect, their moral understanding, all the intellect as in Aristotle (Col 1:21; Eph 4:18).On their heart ( επ καρδιας αυτων). Either genitive singular or accusative plural. Καρδια is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature.A god ( εις θεον). Note the Hebraistic use of εις in the predicate instead of the usual nominative θεος as in "a people" ( εις λαον). This was the ideal of the old covenant (Exo 6:7), now at last to be a fact.11 They shall not teach
( ου μη διδαξωσιν). Strong double negative ( ου μη) with the first aorist active (futuristic) subjunctive of διδασκω.His fellow-citizen ( τον πολιτην αυτου). See Luk 15:15; Luk 19:14.Know the Lord ( Γνωθ τον κυριον). Second aorist active imperative of γινωσκω. In the new covenant all will be taught of God (Isa 54:13; Joh 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in 2Co 3:7-18.Shall know ( ειδησουσιν). Future perfect active, old form of οιδα (note γινωσκω just before of recognizing God), one of the rare future perfects (cf. Heb 2:13, εσομα πεποιθως).12 Merciful
( ιλεως). Old Attic adjective for ιλαος, common in the LXX, only here in N.T., from which ιλασκομα comes (Luk 18:13).Will I remember no more ( ου μη μνησθω ετ). Double negative ου μη with first aorist passive subjunctive (volitive) of μιμνησκω, to recall.13 In that he saith
( εν τω λεγειν). Locative case of the articular present active infinitive of λεγω, "in the saying as to him."He hath made the first old ( πεπαλαιωκεν την πρωτην). Perfect active indicative of παλαιοω, old verb from παλαιος (in contrast with καινος, fresh, new), to treat as old and out of date. The conclusion is to the point.That which is becoming old and waxeth aged ( το παλαιουμενον κα γηρασκον). Γηρασκω is old verb from γηρας (age) like γερων (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος ( παλαιος) and νεος ( γεραιος).Is nigh unto vanishing away ( εγγυς αφανισμου). Genitive case with εγγυς and late word for disappearance (from αφανιζω, Mat 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?1 Even the first covenant
( κα η πρωτη). Κα (even) is doubtful. No word for covenant with πρωτε (cf. Heb 8:7).Had ( ειχε). Imperfect active, used to have.Ordinances ( δικαιωματα). Regulations (from δικαιοω) as in Luk 1:6; Rom 5:16.Of divine service ( λατρειας). No word for "divine," though worship is meant as in Rom 9:4; Phi 3:3. Genitive case.And its sanctuary, a sanctuary of this world ( το τε αγιον κοσμικον). By το αγιον the author describes the whole sanctuary (Exo 36:3; Num 3:38) like των αγιων in Heb 8:2. Κοσμικον is a late adjective (Aristotle, Plutarch) from κοσμος, relating to this world, like επ γης (upon earth) of Heb 8:4. It is in the predicate position, not attributive.2 A tabernacle the first
( σκηνη η πρωτη). See Heb 8:2 for σκηνη. Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη for the first of two as with the first covenant (Heb 8:7; Heb 8:13; Heb 9:1). The large outer tent was entered first and was called Hαγια (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles.Was prepared ( κατεσκευασθη). First aorist passive of κατασκευαζω. See Heb 3:3. For the furniture see Heb 9:25; Heb 9:26. Three items are named here: the candlestick ( η λυχνια, late word for λυχνιον) or lampstand, necessary since there were no windows (Exo 25:31-39); the table ( η τραπεζα, old word, Mat 15:27) for the bread (Exo 25:23-30; Lev 24:6 of pure gold); the shewbread ( η προθεσις των αρτων) as in Exo 25:30; Exo 40:23; Lev 24:5-9. Probably a hendiadys for the table with the loaves of God's Presence.3 After the second veil
( μετα το δευτερον καταπετασμα). The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies ( Hαγια Hαγιων). The word καταπετασμα is from καταπεταννυμ, to spread down, and we have already had it in Heb 6:19. Cf. also Mat 27:51.4 Having a golden censer
( χρυσουν εχουσα θυμιατηριον). The present active participle εχουσα (feminine singular) agrees with σκηνη (the Holy of Holies). It is not certain whether θυμιατηριον here means censer or altar of incense. In the LXX (2Ch 26:19; Exo 8:11; IV Macc. 7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has θυσιαστηριον του θυμιατος (Exo 30:1-10). Apparently the altar of incense was in the Holy Place, though in Exo 30:1-10 it is left quite vague. B puts it in verse Heb 9:2. So we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods).The ark of the covenant ( την κιβωτον της διαθηκης). A box or chest four feet long, two and a half broad and high (Exo 25:10). The Scotch have a "meal-ark."Wherein ( εν η). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see Exo 16:32-34. For Aaron's rod that budded ( η βλαστησασα, first aorist active participle of βλαστανω) see Num 17:1-11. For the tables of the covenant see Exo 25:16; Exo 31:18; Deu 9:9; Deu 10:5. Not definitely clear about these items in the ark, but on front, except that 1Ki 8:9 states that it did contain the tables of the covenant. For πλακες (tables) see 2Co 3:3 (only other N.T. example).5 Above it
( υπερανω αυτης). Up above, in local sense as in Eph 4:10, with ablative case αυτης (it, the ark).Cherubim of glory ( Χερουβειν δοξης). Hebrew word (dual form), two in number, made of gold (Exo 25:18-22). They are called ζωα (living creatures) in the LXX (Isa 6:2; Eze 1:5-10; Eze 10:5-20).Overshadowing ( κατασκιαζοντα). Present active participle of κατασκιαζω, old verb to shadow down on, cover with shade, only here in the N.T.The mercy seat ( το ιλαστηριον). The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Rom 3:25 (Deissmann, Bible Studies, pp. 124-35).Severally ( κατα μερος). In detail, distributive use of κατα with μερος (part).6 These things having been thus prepared
( τουτων ουτως κατεσκευασμενων). Genitive absolute with the perfect passive participle of κατασκευαζω for which verb see verse Heb 9:2. A mere summary has been made of the furniture.Go in ( εισιασιν). Present active indicative of εισειμ, to go in, old verb, in N.T. only here, Act 3:3; Act 21:18; Act 21:26.Accomplishing ( επιτελουντες). Present active participle of επιτελεω for which see Heb 8:5.7 Alone
( μονος). Predicate adjective with ο αρχιερευς.Once in the year ( απαξ του ενιαυτου). Once for each year (not ποτε, at any time) with genitive of time.Not without blood ( ου χωρις αιματος). According to Lev 16:14. Not even he could enter the second tent (Holy of Holies) without blood.The errors of the people ( των του λαου αγνοηματων). Late word from αγνοεω, not to know (Heb 5:2), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors ( αγνοηματα) and crimes ( αρμαρτηματα). In Gen 43:12 αγνοημα is "an oversight." But these sins of ignorance ( αγνοηματα) were sins and called for atonement. See Heb 10:26 for wilful sinning.8 The Holy Ghost this signifying
( τουτο δηλουντος του πνευματος του αγιου). Genitive absolute with present active participle of δηλοω, to make plain. Used as in Heb 12:27.The way into the Holy place ( την των αγιων οδον). Here as in verses Heb 9:12; Heb 9:25 των αγιων is used for the very Presence of God as in Heb 8:2 and is in the objective genitive. Hοδον is the accusative of general reference with the infinitive.Hath not yet been made manifest ( μηπω πεφανερωσθα). Perfect passive infinitive of φανεροω, to make plain ( φανερος) in indirect discourse after δηλουντος with negative μηπω.While as the first tabernacle is yet standing ( ετ της πρωτης σκηνης εχουσης στασιν). Another genitive absolute with present active participle of εχω (having standing στασιν), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse Heb 9:3) kept the priests out of the Holy of Holies (the very Presence of God).9 Which
( ητις). "Which very thing," the first tent ( της πρωτης σκηνης, division of the tabernacle), a parenthesis and explanation.A parable ( παραβολη). Only in the Synoptic Gospels in the N.T. and Heb 9:9; Heb 11:19. See on Mat 13:3 for the word (from παραβαλλω, to place alongside). Here like τυπος (type or shadow of "the heavenly reality," Moffatt).For the time now present ( εις τον καιρον τον ενεστηκοτα). "For the present crisis " ( καιρον, not αιωνα, age, not χρονον, time). Perfect active articular (repeated article) participle of ενιστημ (intransitive), the age in which they lived, not the past, not the future. See 1Co 3:22; Rom 8:38 for contrast between ενεστωτα and μελλοντα. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come.According to which ( καθ' ην). Here the relative refers to παραβολη just mentioned, not to σκηνης. See Heb 5:1; Heb 8:3.As touching the conscience ( κατα συνειδησιν). For συνειδησις see 1Co 8:10; 1Co 10:17; Rom 2:15. This was the real failure of animal sacrifice (Heb 10:1-4).Make the worshipper perfect ( τελειωσα τον λατρευοντα). First aorist active infinitive (Heb 2:10). At best it was only ritual or ceremonial purification (Heb 7:11), that called for endless repetition (Heb 10:1-4).10 Only with meats and drinks and divers washings
( μονον επ βρωμασιν κα πομασιν κα διαφοροις βαπτισμοις). The parenthesis of the Revised Version here is unnecessary. The use of επ here with the locative case is regular, "in the matter of" (Luk 12:52; Joh 12:16; Act 21:24). What ritual value these Levitical sacrifices had was confined to minute regulations about diet and ceremonial cleansing (clean and unclean). For "divers" ( διαφοροις, late adjective, in N.T. only in Heb 1:4; Heb 8:6; Heb 9:10; Rom 12:6) say "different" or "various." Βαπτισμοις is, of course, the Jewish ceremonial immersions (cf. Mar 7:4; Exo 29:4; Lev 11:25; Lev 11:28; Num 8:7; Rev 6:2).Carnal ordinances ( δικαιωμασιν σαρκος). But the correct text is undoubtedly simply δικαιωματα σαρκος (nominative case), in apposition with δωρα τε κα θυσια (gifts and sacrifices). See Heb 9:1 for δικαιωματα.Imposed ( επικειμενα). Present middle or passive participle of επικειμα, old verb to lie upon (be laid upon). Cf. 1Co 9:16.Until a time of reformation ( μεχρ καιρου διορθωσεως). Definite statement of the temporary nature of the Levitical system already stated in Heb 7:10-17; Heb 8:13 and argued clearly by Paul in Gal 3:15-22. Διορθωσις is a late word, here alone in N.T. (from διορθοω, to set right or straight), used by Hippocrates for making straight misshapen limbs like ανορθοω in Heb 12:12. Here for reformation like διορθωμα (reform) in Act 24:2. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Heb 9:3; Heb 9:9).11 Having come
( παραγενομενος). Second aorist middle participle of παραγινομα. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt).Of the good things to come ( των μελλοντων αγαθων). But B D read γενομενων (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων, Moffatt μελλοντων.Through the greater and more perfect tabernacle ( δια της μειζονος κα τελειοτερας σκηνης). Probably the instrumental use of δια (2Co 2:4; Rom 2:27; Rom 14:20) as accompaniment, not the local idea (Heb 4:14; Heb 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Heb 8:2) after which the earthly was patterned (Heb 9:24).Not made with hands ( ου χειροποιητου). Old compound verbal for which see Mar 14:58; Act 7:48; Act 17:24. Cf. Heb 8:2. Here in the predicate position.Not of this creation ( ου ταυτης της κτισεως). Explanation of ου χιεροποιητου. For κτισις see 2Co 5:17; Rom 8:19. For the idea see 2Co 4:18; Heb 8:2. This greater and more perfect tabernacle is heaven itself (Heb 9:24).12 Through his own blood
( δια του ιδιου αιματος). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse Heb 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Heb 13:12; Act 20:28.Once for all ( εφαπαξ). In contrast to the repeated (annual) entrances of the Levitical high priests (Heb 9:7).Into the holy place ( εις τα αγια). Here, as in verses Heb 9:8; Heb 9:24 heaven itself.Having obtained ( ευραμενος). First aorist middle (indirect) participle of ευρισκω, simultaneous action with εισηλθεν, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (Joh 10:17). Λυτρωσις (from λυτροω) is a late word for the act of ransoming (cf. λυτρον, ransom), in O.T. only here and Luk 1:68; Luk 2:38. But απολυτρωσις elsewhere (as in Luk 21:28; Rom 3:24; Heb 9:15; Heb 11:35). For "eternal" ( αιωνιαν, here feminine form) see Heb 6:2. The author now turns to discuss the better sacrifice (Heb 9:13-10) already introduced.13 Ashes
( σποδος). Old word, in N. T. only here, Mat 11:21; Luk 10:13. Common in LXX.Of a heifer ( δαμαλεως). Old word ( δαμαλις), a red heifer whose ashes mingled with water ( μετα υδατος, verse Heb 9:19) were sprinkled ( ραντιζουσα, present active participle of ραντιζω, in LXX, though ραινω more common) on the contaminated or defiled ones (Heb 9:19) as the blood of bulls and goats was offered for sins (Heb 9:16).Sanctify ( αγιαζε). First-class condition, assumed as true. This ceremonial ritual does serve "for the cleansing ( καθαροτητα, old word here only in N.T.) of the flesh," but not for the conscience (verse Heb 9:9). The cow was αμωμον, the individual καθαρος.14 How much more
( ποσω μαλλον). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer.Through the eternal Spirit ( δια πνευματος αιωνιου). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices.Offered himself ( εαυτον προσηνεγκεν). Second aorist active indicative of προσφερω (used so often as in Heb 5:1; Heb 5:3; Heb 8:3). The voluntary character of Christ's death is again emphasized.Without blemish ( αμωμον). Old compound adjective (Col 1:22; 1Pe 1:19) as the sacrifice had to be (Exo 29:1; Lev 1:3; Lev 1:10).Shall cleanse from conscience ( καθαριε την συνειδησιν υμων). Future active indicative of καθαριζω. Some MSS. have ημων (our). The old Greek used καθαιρω, not καθαριζω (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing.From dead works ( απο νεκρων εργων). As in Heb 6:1. "A pause might be made before εργων, from dead--(not bodies but) works."15 Mediator of a new covenant
( διαθηκης καινης μεσιτης). See Heb 8:6 for this phrase with κρειττονος instead of καινης.A death having taken place ( θανατου γενομενου). Genitive absolute, referring to Christ's death.For the redemption ( εις απολυτρωσιν).Of the transgressions ( των παραβασεων). Really ablative case, "from the transgressions." See verse Heb 9:12, λυτρωσιν.Under the first covenant ( επ τη πρωτη διαθηκη). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. So then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since.That they may receive ( οπως λαβωσιν). Purpose clause (God's purpose in the rites and symbols) with οπως and the second aorist active subjunctive of λαμβανω.16 A testament
( διαθηκη). The same word occurs for covenant (verse Heb 9:15) and will (verse Heb 9:16). This double sense of the word is played upon also by Paul in Gal 3:15. We say today "The New Testament" (Novum Testamentum) rather than " The New Covenant." Both terms are pertinent.That made it ( του διαθεμενου). Genitive of the articular second aorist middle participle of διατιθημ from which διαθηκη comes. The notion of will here falls in with κληρονομια (inheritance, 1Pe 1:4) as well as with θανατος (death).Of force ( βεβαια). Stable, firm as in Heb 3:6; Heb 3:14.Where there hath been death ( επ νεκροις). "In the case of dead people." A will is only operative then.For doth it ever avail while he that made it liveth? ( επε μη ποτε ισχυε οτε ζη ο διαθεμενοσ;). This is a possible punctuation with μη ποτε in a question (Joh 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε (then) instead of ποτε. The use of μη in a causal sentence is allowable (Joh 3:18, οτ μη).18 The first covenant
( η πρωτη). Supply διαθηκη as in Heb 9:1.Has been dedicated ( ενκεκαινιστα). Stands dedicated. Perfect passive indicative of ενκαινιζο, a late verb in LXX, one papyrus, and in N.T. only here and Heb 10:20. It means to renew, to inaugurate (1Sa 11:14; 2Ch 15:8) and in 1Ki 8:63 to dedicate. Note τα ενκαινια (Joh 10:22) for the feast of dedication.19 When every commandment had been spoken
( λαληθεισης). Genitive absolute with first aorist passive participle feminine singular of λαλεω. The author uses the account in Exo 24:3 "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool ( εριον, diminutive of εροσ, ειρος, old word, here and in Rev 1:14; for κοκκινος see on Mat 27:6; Mat 27:28), and hyssop ( υσσωπου, a plant mentioned in Joh 19:29). It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Num 10:2-10).Both the book itself ( αυτο τε το βιβλιον). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exo 40:9; Lev 8:10 and applies blood to all the details.Sprinkled ( εραντισεν). First aorist active indicative from ραντιζω (from ραντος and this from ραινω), like βαπτιζω from βαπτω. Cf. Mar 7:4; Heb 10:22; Rev 19:13.20 This is
( τουτο). Instead of ιδου of the LXX (Exo 24:8), just like our Lord's words in Mar 14:24, a possible reminiscence of the Master's words (Dods). The author also has ενετειλατο (he commanded) for διεθετο of the LXX.21 In like manner with the blood
( τω αιματ ομοιως). Instrumental case of αιμα (blood). But the use of the article does not necessarily refer to the blood mentioned in verse Heb 9:19. In Exo 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Exo 24:5. Josephus (Ant. III. 8, 6) gives a tradition that blood was used also at this dedication. Blood was used annually in the cleansing rites on the day of atonement.22 I may almost say
( σχεδον). Old adverb, only three times in the N.T., here, Act 13:44; Act 19:26. Here it qualifies the entire clause, not just παντα.With blood ( εν αιματ). In blood. There were exceptions (Exo 19:10; Exo 32:30; Lev 5:11; Lev 15:5; Num 16:46; Num 31:23, etc.).Apart from shedding of blood ( χωρις αιματεκχυσιας). A double compound first found here (coined by the writer) and later in ecclesiastical writers ( αιμα, blood, εκ, out, χεω, to pour, like εκχυσις αιματος 1Ki 18:28). "Pouring out of blood." The author seems to have in mind Christ's words in Mat 26:28: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.23 The copies
( τα υποδειγματα). See Heb 8:5 for this word, the earthly (Heb 8:4; Heb 9:1) tabernacle.With these ( τουτοις). Instrumental case of ουτος, like the rites above described (verse Heb 9:19), perhaps with some disparagement.Themselves ( αυτα). The heavenly realities (Heb 8:2; Heb 8:5; Heb 9:11).With better sacrifices ( κρειττοσιν θυσιαις). Instrumental case again. Point of this section (Heb 9:13-10).Than these ( παρα ταυτας). Use of παρα and the accusative case after a comparative as in Heb 1:4; Heb 1:9. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical.24 Made with hands
( χειροποιητα). See verse Heb 9:11 for this word.Like in pattern to the true ( αντιτυπα των αληθινων). Late compound word, only twice in N.T. (here, 1Pe 3:21). Polybius uses αντιτυπος for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a τυπος (model) of the heavenly realities and he made an αντιτυπον on that model, "answering to the type" (Dods) or model. In 1Pe 3:21 αντιτυπος has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods).Now to appear ( νυν εμφανισθηνα). Purpose clause by the first aorist passive infinitive of εμφανιζω (Mat 27:53; Joh 14:21). For the phrase see Psa 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25; Rom 8:34; 1Jn 2:1.25 That he should offer himself often
( ινα πολλακις προσφερη εαυτον). Purpose clause with ινα and present active subjunctive of προσφερω (keep on offering himself, like Heb 5:1; Heb 5:3).With blood not his own ( εν αιματ αλλοτριω). So-called instrumental use of εν (accompaniment). αλλοτριος means "belonging to another," "not one's own" (Luk 16:12).26 Else must he often have suffered
( επε εδε αυτον πολλακις παθειν). A common elliptical use of επε after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with εδε is without αν (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν occurs in Heb 10:2. See also 1Co 5:10. "Since, if that were true, it would be necessary for him to suffer often."Since the foundation of the world ( απο καταβολης κοσμου). See Heb 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1Pe 1:19; Rev 13:8).At the end ( επ συντελεια). Consummation or completion as in Mat 13:39 which see.Hath he been manifested ( πεφανερωτα). Perfect passive indicative of φανεροω, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in 1Ti 3:16 and also 1Pe 1:20. Jesus came once for all (Heb 1:2).To put away sin ( εις αθετησιν της αμαρτιας). See Heb 7:18 for the word αθετησις. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).27 It is appointed
( αποκειτα). Present middle (or passive) of αποκειμα, "is laid away" for men. Cf. same verb in Luk 19:20; Col 1:5; 2Ti 4:8 (Paul's crown).Once to die ( απαξ αποθανειν). Once for all to die, as once for all to live here. No reincarnation here.After this cometh judgement ( μετα τουτο κρισις). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Mat 25:31-46; Joh 5:25-29).28 Once
( απαξ). "Once for all" (verse Heb 9:26) as already stated.Shall appear a second time ( εκ δευτερου οφθησετα). Future passive indicative of οραω. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" ( χωρις αμαρτιας, no notion of a second chance then).Unto salvation ( εις σωτηριαν). Final and complete salvation for "them that wait for him" ( τοις αυτον απεκδεχομενοις). Dative plural of the articular participle present middle of απεκδεχομα, the very verb used by Paul in Phi 3:20 of waiting for the coming of Christ as Saviour.1 Shadow
( σκιαν). The contrast here between σκια (shadow, shade caused by interruption of light as by trees, Mar 4:32) and εικων (image or picture) is striking. Christ is the εικων of God (2Co 4:4; Col 1:15). In Col 2:17 Paul draws a distinction between σκια for the Jewish rites and ceremonies and σωμα for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (Heb 9:11).Continually ( εις το διηνεκες). See this phrase also in Heb 7:3; Heb 9:12; Heb 9:14. Nowhere else in N.T. From διηνεγκα ( διαφερω), to bear through.They can ( δυναντα). This reading leaves ο νομος a nominativus pendens (an anacoluthon). But many MSS. read δυνατα (it--the law--can). For the idea and use of τελειωσα see Heb 9:9.2 Else they would not have ceased?
( επε ουκ αν επαυσαντο;). Ellipsis of condition after επε (since if they really did perfect) with the conclusion of the second-class condition ( αν and the aorist middle indicative of παυομα).To be offered ( προσφερομενα). Regular idiom, participle (present passive) with παυομα (Act 5:42).Because ( δια το). Δια with the accusative of the articular infinitive, "because of the having" ( εχειν) as to the worshippers ( τους λατρευοντας, accusative of general reference of the articular participle), not "would have had."No more conscience of sins ( μηδεμιαν ετ συνειδησιν αμαρτιων). Rather "consciousness of sins" as in Heb 9:14.Having been once cleansed ( απαξ κεκαθαρισμενους). Perfect passive participle of καθαριζω, "if they had once for all been cleansed."3 A remembrance
( αναμνησις). A reminder. Old word from αναμιμνησκω, to remind, as in Luk 22:19; 1Co 11:24.4 Should take away
( αφαιρειν). Present active infinitive of αφαιρεω. Old verb and common in N.T., only here and Rom 11:27 with "sins". Cf. Heb 9:9.5 When he cometh into the world
( εισερχομενος εις τον κοσμον). Reference to the Incarnation of Christ who is represented as quoting Psa 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having σωμα (body) rather than ωτια (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). So the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson).A body didst thou prepare for me ( σωμα κατηρτισω μο). First aorist middle indicative second person singular of καταρτιζω, to make ready, equip. Using σωμα (body) for ωτια (ears) does not change the sense, for the ears were the point of contact with God's will.6 Thou hadst no pleasure
( ουκ ευδοκησας). First aorist active indicative of ευδοκεω, common for God's good pleasure (Mat 3:17). God took no pleasure in the animal offering ( θυσιαν), the meal-offering ( προσφοραν), the burnt-offering ( ολοκαυτωματα), the sin-offering ( περ αμαρτιας, concerning sin).7 Then
( τοτε). When it was plain that God could not be propitiated by such sacrifices.Lo, I am come ( Ιδου ηκω). The Messiah is represented as offering himself to do God's will ( του ποιησα το θελημα σου, the genitive articular infinitive of purpose).In the roll of the book it is written of me ( εν κεφαλιδ βιβλιου γεγραπτα περ εμου). Stands written ( γεγραπτα, perfect passive indicative). Κεφαλις is a diminutive of κεφαλη (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).8 Saying above
( ανωτερον λεγων). Christ speaking as in verse Heb 10:5. "Higher up" ( ανωτερον, comparative of ανω, up) refers to verses Heb 10:5; Heb 10:6 which are quoted again.9 The which
( αιτινες). "Which very things" ( θυσια).Then hath he said ( τοτε ειρηκεν). That is Christ. Perfect active indicative with which compare τοτε ειπον (second aorist active) in verse Heb 10:7 which is quoted again.He taketh away the first ( αναιρε το πρωτον). Present active indicative of αναιρεω, to take up, to abolish, of a man to kill (Mat 2:16). By "the first" ( το πρωτον) he means the system of animal sacrifices in verse Heb 10:8.That he may establish the second ( ινα το δευτερον στηση). Purpose clause with ινα and the first aorist active (transitive) subjunctive of ιστημ, to place. By "the second" ( το δευτερον) he means doing God's will as shown in verse Heb 10:9 (following verse Heb 10:8). This is the author's exegesis of the Psalm.10 We have been sanctified
( ηγιασμενο εσμεν). Periphrastic perfect passive indicative of αγιαζω, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, The Death of Christ, p. 234).11 Standeth
( εστηκεν). Perfect active indicative of ιστημ (intransitive), vivid picture.Ministering and offering ( λειτουργων κα προσφερων). Present active participles graphically describing the priest.Take away ( περιελειν). Second aorist active infinitive of περιαιρεω, old verb to take from around, to remove utterly as in Act 27:20.12 When he had offered
( προσενεγκας). Second aorist active participle (with first aorist ending -ας in place of -ον) of προσφερω, single act in contrast to present participle προσφερων above.One sacrifice ( μιαν θυσιαν). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse.For ever ( εις το διηνεκες). Can be construed either with μιαν θυσιαν or with εκαθισεν (sat down). See Heb 1:3 for εκαθισεν.13 Henceforth expecting
( το λοιπον εκδεχομενος). "For the rest" or "for the future" ( το λοιπον, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (Joh 16:33; 1Co 15:24-28).Till his enemies be made ( εως τεθωσιν ο εχθρο αυτου). Purpose and temporal clause with εως and the first aorist passive subjunctive of τιθημ. He quotes Psa 110:1 again.14 He hath perfected
( τετελειωκεν). Perfect active indicative of τελειοω. He has done what the old sacrifices failed to do (verse Heb 10:1).Them that are sanctified ( τους αγιαζομενους). Articular participle (accusative case) present passive of αγιαζω (note perfect in verse Heb 10:10) either because of the process still going on or because of the repetition in so many persons as in Heb 2:11.15 And the Holy Ghost also beareth witness to us
( μαρτυρε δε ημιν κα το πνευμα το αγιον). Μαρτυρεω is common in Philo for Scripture quotation. The author confirms his interpretation of Psa 40:7-9 by repeating from Jeremiah (Jer 31:31) what he had already quoted (Heb 8:8-12).After he hath said ( μετα το ειρηκενα). Accusative case after μετα of the articular infinitive perfect active, "after the having said."16 With them
( προς αυτους). The author changes τω οικω Ισραελ (Heb 8:10) thus without altering the sense. He also changes the order of "heart" ( καρδιας) and "mind" ( διανοιαν) from that in Heb 8:10.17 Here again the writer adds "their iniquities" ( των ανομιων) to "sins" of Heb 8:12 and reads μνησθησομα (first future passive) with ου μη rather than μνησθω (first aorist passive subjunctive) of Heb 8:12 (the more common idiom). It is uncertain also whether the writer means verse Heb 10:17 to be the principal clause with Heb 10:15; Heb 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκενα of verse Heb 10:15 with anacoluthon in verse Heb 10:18. At any rate verse Heb 10:17 in the quotation does not follow immediately after verse Heb 10:16 as one can see in Heb 8:10-12 (skipping part of Heb 8:10 and all of Heb 8:11).
18 There is no more offering for sin
( ουκετ προσφορα περ αμαρτιας). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (Heb 9:13-10). As Jeremiah had prophesied, there is actually remission ( αφεσις, removal) of sins. Repetition of the sacrifice is needless.19 Having therefore
( εχοντες ουν). The author now gives a second (the first in Heb 8:1-6) resume of the five arguments concerning the superior priestly work of Christ (Heb 10:19-25) coupled with an earnest exhortation like that in Heb 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (Heb 10:26-12).Boldness ( παρρησιαν). This is the dominant note all through the Epistle (Heb 3:6; Heb 4:16; Heb 10:19; Heb 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour.Into the holy place ( των αγιων). That is, the heavenly sanctuary where Jesus is (Heb 6:18-20). This is the better sanctuary (Heb 9:1-12).By the blood of Jesus ( εν τω αιματ Ιησου). This is the better sacrifice just discussed (Heb 9:13-10).20 By the way which he dedicated for us
( ην ενεκαινισεν ημιν οδον). This "new" ( προσφατον, freshly killed, newly made, from προς and the root of φατος, in the papyri, only here in N.T.) and "living" ( ζωσαν) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (Heb 8:7-13) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (Heb 6:20). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (Joh 1:18; Joh 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Heb 2:17; Heb 4:16).21 A great priest
( ιερεα μεγαν). As has been shown in Heb 4:14-7.Over the house of God ( επ τον οικον του θεου). As God's Son (Heb 3:5).22 Let us draw near
( προσερχωμεθα). Present middle volitive subjunctive as in Heb 4:16 with which exhortation the discussion began. There are three exhortations in verses Heb 22:25 (Let us draw near, προσερχωμεθα, let us hold fast, κατεχωμεν, let us consider one another, κατανοωμεν αλληλους). Four items are added to this first exhortation.With a true heart ( μετα αληθινης καρδιας). With loyalty and fealty.In fulness of faith ( εν πληροφορια πιστεως). See Heb 6:11 for this very phrase.Having our hearts sprinkled from an evil conscience ( ρεραντισμενο τας καρδιας απο συνειδησεως πονηρας). Perfect passive participle of ραντιζω with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Heb 9:18-22) and the shedding of Christ's blood for the cleansing of our consciences (Heb 10:1-4). Cf. 1Pe 1:2 for "the sprinkling of the blood of Jesus Christ."Our body washed with pure water ( λελουσμενο το σωμα υδατ καθαρω). Perfect passive (or middle) of λουω, old verb to bathe, to wash. Accusative also retained if passive. Hυδατ can be either locative (in) or instrumental (with). See Eph 5:26; Tit 3:5 for the use of λουτρον. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.23 Let us hold fast
( κατεχωμεν). Present (keep on holding fast) active volitive subjunctive of κατεχω as in Heb 3:6; Heb 3:14.That it waver not ( ακλινη). Common compound adjective (alpha privative and κλινω, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair.That promised ( ο επαγγειλαμενος). First aorist middle articular participle of επαγγελλω. This is the argument remaining to be discussed (Heb 10:26-12) and already alluded to (Heb 6:13; Heb 8:6). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see.24 Let us consider one another
( κατανοωμεν αλληλους). Present (keep on doing so) active volitive subjunctive of κατανοεω. The verb used about Jesus in Heb 3:1.To provoke ( εις παροξυσμον). Our very word "paroxysm," from παροξυνω ( παρα, οξυνω from οξυς, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Act 15:39 the word is used of irritation or contention as in the LXX and Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in the papyri).Unto love and good works ( αγαπης κα καλων εργων). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2Co 8:1-7).25 Not forsaking
( μη εγκαταλειποντες). "Not leaving behind, not leaving in the lurch" (2Ti 4:10).The assembling of yourselves together ( την επισυναγωγην εαυτων). Late double compound from επισυναγω, to gather together ( συν) besides ( επ) as in Mat 23:37; Luk 17:27. In N.T. only here and 2Th 2:1. In an inscription 100 B.C. for collection of money (Deissmann, Light, etc., p. 103).As the custom of some is ( καθως εθος τισιν). "As is custom to some." For εθος (custom) see Luk 22:39; Joh 19:40. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now.So much the more as ( τοσουτω μαλλον οσω). Instrumental case of measure or degree, "by so much the more as," both with τοσουτω and οσω.The day drawing nigh ( εγγιζουσαν την ημεραν). The Second Coming of Christ which draws nearer all the time (Rom 13:12).26 If we sin wilfully
( εκουσιως αμαρτανοντων ημων). Genitive absolute with the present active participle of αμαρτανω, circumstantial participle here in a conditional sense.After that we have received ( μετα το λαβειν). "After the receiving" (accusative case of the articular infinitive second aorist active of λαμβανω after μετα).Knowledge ( επιγνωσιν). "Full knowledge," as in Heb 6:4.There remaineth no more ( ουκετ απολειπετα). "No longer is there left behind" (present passive indicative as in Heb 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (Heb 10:1-18).27 Expectation
( εκδοχη). Usually reception or interpretation from εκδεχομα (Heb 11:10), only here in N.T. and in unusual sense like προσδοκια, like απεκδεχομα (Rom 8:19; Rom 8:23; Rom 8:25), this sense apparently "coined by the writer" (Moffatt) from his use of εκδεχομα in Heb 10:13. The papyri have it in the sense of interpretation.A fierceness of fire ( πυρος ζηλος). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isa 26:11; Zep 1:19; Psa 79:5. See also 2Th 1:8-10 for a like picture of destined doom.Devour ( εσθιειν). "To eat" (figuratively), present active infinitive.The adversaries ( τους υπεναντιους). Old double compound adjective ( υπο, εν, αντιος), in N.T. only here and Col 2:14. Those directly opposite.28 Hath set at naught
( αθετησας). First aorist active participle of αθετεω, late compound, very common in LXX, from alpha privative and τιθημ, to render null and void, to set aside, only here in Hebrews (see Mar 7:9), but note αθετησις (Heb 7:18; Heb 9:26).Without mercy ( χωρις οικτιρμων). See 2Co 1:3. This was the law (Deu 17:6) for apostates.On the word of two or three ( επ δυσιν η τρισιν). "On the basis of two or three." For this use of επ with the locative see Heb 9:17.29 How much
( ποσω). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt).Think ye ( δοκειτε). An appeal to their own sense of justice about apostates from Christ.Sorer ( χειρονος). "Worse," comparative of κακος (bad).Punishment ( τιμωριας). Genitive case with αξιωθησετα (first future passive of αξιοω, to deem worthy). The word τιμωρια originally meant vengeance. Old word, in LXX, only here in N.T.Who hath trodden under foot the Son of God ( ο τον υιον του θεου καταπατησας). First aorist active articular participle of καταπατεω, old verb (Mat 5:13) for scornful neglect like Zec 12:3. See same idea in Heb 6:6.Wherewith he was sanctified ( εν ω ηγιασθη). First aorist passive indicative of αγιαζω. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Heb 6:4-8).An unholy thing ( κοινον). Common in the sense of uncleanness as Peter used it in Act 10:14. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion!Hath done despite ( ενυβρισας). First aorist active participle of ενυβριζω, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (Heb 6:4).30 We know him that said
( οιδαμεν τον ειποντα). God lives and is true to his word. He quotes Deu 32:35 (cf. Rom 12:19). For εκδικησις see Luk 18:7. God is the God of justice. He is patient, but he will punish.And again ( κα παλιν). Deu 32:36.31 A fearful thing
( φοβερον). Old adjective (from φοβεω, to frighten). In N.T. only in Heb. (Heb 10:27; Heb 10:31; Heb 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers.To fall ( το εμπεσειν). "The falling" (articular infinitive second aorist active of εμπιπτω, to fall in, followed here by εις). We are not dealing with a dead or an absentee God, but one who is alive and alert (Heb 3:12).32 Call to remembrance
( αναμιμνησκεσθε). Present middle imperative of αναμιμνησκω, as in 2Co 7:15 "remind yourselves." The former days were some distance in the past (Heb 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others.After ye were enlightened ( φωτισθεντες). First aorist passive participle of φωτιζω in the same sense as in Heb 6:4 (regeneration) and like "the full knowledge of the truth" in Heb 10:26.Conflict ( αθλησιν). Late word from αθλεω, to engage in a public contest in the games (2Ti 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Heb 2:10 for the benefit of "sufferings" in training.33 Partly
( τουτο μεν)and partly ( τουτο δε). Accusative of general reference ( τουτο) with μεν and δε for contrast.Being made a gazing-stock ( θεατριζομενο). Late verb to bring upon the stage, to hold up to derision. See Paul's use of θεατρον of himself in 1Co 4:9.By reproaches and afflictions ( ονειδισμοις τε κα θλιψεσιν). Instrumental case. See Rom 15:3.Partakers ( κοινωνο). Partners (Luk 5:10) with those ( των objective genitive).So used ( ουτως αναστρεφομενων). Present middle articular participle of αναστρεφω, to conduct oneself (2Co 1:12).34 Ye had compassion on
( συνεπαθησατε). First aorist active indicative of συνπαθεω, old verb to have a feeling with, to sympathize with.Them that were in bonds ( τοις δεσμιοις). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Eph 3:1; 2Ti 1:8).Took joyfully ( μετα χαρας προσεδεξασθε). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See Rom 13:1; Rom 13:3; Rom 15:7.The spoiling ( την αρπαγην). "The seizing," "the plundering." Old word from αρπαζω. See Mat 23:35.Of your possessions ( των υπαρχοντων υμων). "Of your belongings." Genitive of the articular present active neuter plural participle of υπαρχω used as a substantive (cf. υμων genitive) as in Mat 19:21.That ye yourselves have ( εχειν εαυτους). Infinitive (present active of εχω) in indirect discourse after γινωσκοντες (knowing) with the accusative of general reference ( εαυτους, as to yourselves), though some MSS. omit εαυτους, some have εαυτοις (dative, for yourselves), and some εν εαυτοις (in yourselves). The predicate nominative αυτο could have been used agreeing with γινωσκοντες (cf. Rom 1:22).A better possession ( κρεισσονα υπαρξιν). Common word in the same sense as τα υπαρχοντα above, in N.T. only here and Act 2:45. In place of their plundered property they have treasures in heaven (Mat 6:20).Abiding ( μενουσαν). Present active participle of μενω. No oppressors (legal or illegal) can rob them of this (Mat 6:19).35 Cast not away therefore your boldness
( μη αποβαλητε ουν την παρρησιαν υμων). Prohibition with μη and the second aorist active subjunctive of αποβαλλω. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and Mar 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall κατεχωμεν in verse Heb 10:23.36 Which
( ητις). Your boldness of verse Heb 10:35.Recompense of reward ( μισθαποδοσιαν). Late double compound, like μισθαποδοτης (Heb 11:6), from μισθος (reward, wages) and αποδιδωμ, to give back, to pay (repay). In N.T. only here, Heb 2:2; Heb 11:26.Of patience ( υπομονης). Old word for remaining under trial (Luk 8:15). This was the call of the hour then as now.Having done the will of God ( το θελημα του θεου). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong.That ye may receive the promise ( ινα κομισησθε την επαγγελιαν) Purpose clause with ινα and the first aorist middle subjunctive of κομιζω, old verb to carry (Luk 7:37), in the middle to get back one's own (Mat 25:27), to receive. See also Heb 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.37 A very little while
( μικρον οσον οσον). From Isa 26:20 as an introduction to the quotation from Hab 2:3.He that cometh ( ο ερχομενος). The article ο is added to ερχομενος in Hab 2:3 and is given here a Messianic application.38 If he shrink back
( εαν υποστειλητα). Condition of third class with εαν and the first aorist middle subjunctive of υποστελλω, old verb to draw oneself under or back, to withdraw, as already in Act 20:20; Act 20:27; Gal 2:12. See Rom 1:17 for the quotation also of "the just shall live by faith."39 But we
( ημεις δε). In contrast to renegades who do flicker and turn back from Christ.Of them that shrink back unto perdition ( υποστολης εις απωλειαν). Predicate genitive of υποστολη, as in Heb 12:11, from υποστελλω with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T.Unto the saving of the soul ( εις περιποιησιν ψυχης). Old word from περιποιεω, to reserve, to preserve (Luk 17:33) to purchase (Act 20:28). So here preserving or saving one's life as in Plato, but possession in Eph 1:14, obtaining in 1Th 4:9. Papyri have it in sense of preservation.1 Now faith is
( εστιν δε πιστις). He has just said that "we are of faith" (Heb 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now.The assurance of things hoped for ( ελπιζομενων υποστασις).Hupostasis is a very common word from Aristotle on and comes from υφιστημ ( υπο, under, ιστημ, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in Heb 1:3, the sense of assurance (une assurance certaine, Menegoz) in Heb 3:14, that steadiness of mind which holds one firm (2Co 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in Heb 11:1 we venture to suggest the translation 'Faith is the title-deed of things hoped for'" (Moulton and Milligan, Vocabulary, etc.).The proving of things not seen ( πραγματων ελεγχος ου βλεπομενων). The only N.T. example of ελεγχος (except Textus Receptus in 2Ti 3:16 for ελεγμον). Old and common word from ελεγχω (Mat 18:15) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.2 Therein
( εν ταυτη). That is, "in faith," feminine demonstrative referring to πιστις.The elders ( ο πρεσβυτερο). More nearly like "the fathers," not the technical sense of elders (officers) usual in the N.T., but more like "the tradition of the elders" (Mar 7:3; Mar 7:5; Mat 15:2).Had witness borne to them ( εμαρτυρηθησαν). First aorist passive of μαρτυρεω (cf. Heb 7:8), "were testified to."3 By faith
( πιστε). Instrumental case of πιστις which he now illustrates in a marvellous way. Each example as far as verse Heb 11:31 is formally and with rhetorical skill introduced by πιστε. After that only a summary is given.We understand ( νοουμεν). Present active indicative of νοεω, old verb (from νους, intellect) as in Mat 15:17; Rom 1:20. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child.The worlds ( τους αιωνας). "The ages" as in Heb 1:2 (cf. Einstein's fourth dimension, time). Accusative case of general reference.Have been framed ( κατηρτισθα). Perfect passive infinitive of καταρτιζω, to mend, to equip, to perfect (Luk 6:40), in indirect discourse after νοουμεν.So that ( εις το). As a rule εις το with the infinitive is final, but sometimes as here it expresses result as in Rom 12:3 (Robertson, Grammar, p. 1003).Hath been made ( γεγονενα). Perfect active infinitive of γινομα.What is seen ( το βλεπομενον). Present passive articular participle (accusative case of general reference) of βλεπω.Of things which do appear ( εκ φαινομενων). Ablative case with εκ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.4 A more excellent sacrifice
( πλειονα θυσιαν). Literally, "more sacrifice" (comparative of πολυς, much). For this rather free use of πλειων with the point implied rather than stated see Mat 6:25; Luk 10:31; Luk 12:23; Heb 3:3.Than Cain ( παρα Καιν). For this use of παρα after comparative see Heb 1:4; Heb 1:9. For the incident see Gen 4:4.Through which ( δι' ης). The sacrifice ( θυσια).He had Witness borne to him ( εμαρτυρηθη). First aorist passive indicative of μαρτυρεω as in verse Heb 11:2, "he was witnessed to."That he was righteous ( εινα δικαιος). Infinitive in indirect discourse after εμαρτυρηθη, personal construction of δικαιος (predicate nominative after εινα) agreeing with the subject of εμαρτυρηθη (cf. Rom 1:22, εινα σοφο).God bearing witness ( μαρτυρουντος του θεου). Genitive absolute with present active participle of μαρτυρεω.Through it ( δι' αυτης). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown.Being dead ( αποθανων). Second aorist active participle of αποθνησκω, "having died."Yet speaketh ( ετ λαλε). Cf. Gen 4:10; Heb 12:24. Speaks still through his faith.5 Was translated
( μετετεθη). First aorist passive indicative of μετατιθημ, old verb to transpose, to change as in Heb 7:12; Act 7:16.That he should not see death ( του μη ιδειν θανατον). Here again του with the infinitive usually expresses purpose, but in this case result is the idea as in Mat 21:23; Rom 1:24; Rom 7:3, etc. (Robertson, Grammar, p. 1002).He was not found ( ουχ ηυρισκετο). Imperfect passive of ευρισκω from Gen 5:24. Was still not found.Translated ( μετεθηκεν). First aorist active of same verb as μετετεθη just before.Translation ( μεταθεσεως). Substantive from the same verb μετατιθημ, used already in Heb 7:12 for change. See also Heb 12:27. Our very word "metathesis."He hath had witness borne him ( μεμαρτυρητα). Perfect passive indicative of μαρτυρεω, stands on record still, "he has been testified to."That he had been well-pleasing unto God ( ευαρεστηκενα τω θεω). Perfect active infinitive of ευαρεστεω, late compound from ευαρεστος (well-pleasing), in N.T. only in Heb 11:5; Heb 13:16. With dative case θεω. Quoted here from Gen 5:22; Gen 5:24. The word is common of a servant pleasing his master.6 Impossible
( αδυνατον). Strong word as in Heb 6:4; Heb 6:18. See Rom 8:8 for same idea with αρεσα ( αρεσκω, Gal 1:10).Must believe ( πιστευσα δε). Moral necessity to have faith (trust, πιστευω). This is true in business also (banks, for instance).That he is ( οτ εστιν). The very existence of God is a matter of intelligent faith (Rom 1:19) So that men are left without excuse.He is a rewarder ( μισθαποδοτης γινετα). Rather, "becomes a rewarder" (present middle indicative of γινομα, not of ειμ). Only N.T. example of μισθαποδοτης, late and rare double compound (one papyrus example, from μισθος (reward) and αποδιδωμ (to pay back) like μισθαποδοσια (Heb 10:35; Heb 11:26).Seek after ( εκζητουσιν). That seek out God.7 Being warned of God
( χρηματισθεις). First aorist passive participle of χρηματιζω, old word for oracular or divine communications as already in Heb 8:5 (cf. Mat 2:12; Mat 2:22, etc.).Moved with godly fear ( ευλαβηθη). First aorist passive indicative of ευλαβεομα, old verb from ευλαβης (from ευ and λαβειν, to take hold well or carefully), to show oneself ευλαβης, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Act 23:10), often in LXX.An ark ( κιβωτον). Gen 6:15; Mat 24:38. Shaped like a box (cf. Heb 9:4).Through which ( δι' ης). Through his faith as shown in building the ark.The world ( τον κοσμον). Sinful humanity as in verse Heb 11:38.Heir ( κληρονομος). In 2Pe 2:5 Noah is called "a preacher of righteousness" as here "heir of righteousness." He himself believed his message about the flood. Like Enoch he walked with God (Gen 6:9).8 Not knowing whither he went
( μη επισταμενος που ερχετα). Usual negative μη with a participle (present middle from επισταμα, old and common verb to put the mind on). Present middle indicative ( ερχετα) preserved in the indirect question after the secondary tense εξηλθεν (went out) from which επισταμενος gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" ( εις κληρονομιαν).9 Became a sojourner
( παρωικησεν). First aorist active indicative of παροικεω, old verb to dwell ( οικεω) beside ( παρα), common in LXX, in N.T. only here and Luk 24:18. Called παροικον (sojourner) in Act 7:6.In the land of promise ( εις γην της επαγγελιας). Literally, "land of the promise." The promise made by God to him (Gen 12:7; Gen 13:15; Gen 17:8).As in a land not his own ( ως αλλοτριαν). For αλλοτριος (belonging to another) see Heb 9:25; Heb 11:34.The heirs with him of the same promise ( των συνκληρομενων της επαγγελιας της αυτης). Late double compound ( συν, κληροσ, νεμομα), found in Philo, inscriptions and papyri, in N.T. only here, Rom 8:17; Eph 3:6; 1Pe 3:7. "Co-heirs" with Abraham.10 He looked for
( εξεδεχετο). Imperfect middle of εκδεχομα (see on Heb 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment.The foundations ( τους θεμελιους). Not just "tents" ( σκηναις, verse Heb 11:9). Ahraham set his steady gaze on heaven as his real home, being a mere pilgrim ( παροικος) on earth.Builder ( τεχνιτης). Old word from τεχνη (craft) or trade (Act 17:29; Act 18:3), craftsman, artificer, in N.T. only here and Act 19:24; Act 19:38.Maker ( δημιουργος). Old word from δημιος (public) and εργον, a worker for the public, artisan, framer, here only in N.T.11 To conceive seed
( εις καταβολην σπερματος). For deposit of seed. See Heb 4:3 for καταβολη.Past age ( παρα καιρον ηλικιας). Beyond ( παρα with the accusative) the season of age.Since she counted him faithful who had promised ( επε πιστον ηγησατο τον επαγγειλαμενον). Sarah herself ( αυτη--Σαρρα). Even Sarah, old as she was, believed God who had promised. Hence she received power.12 And that as good as dead
( κα ταυτα νενεκρωμενου). Accusative of general reference ( ταυτα), sometimes singular as in 1Co 6:8. The perfect passive participle from νεκροω, late verb to make dead, to treat as dead (Rom 4:19), here by hyperbole.By the sea shore ( παρα το χειλος της θαλασσης). "Along the lip of the sea" (from Gen 22:17), χειλος here alone in this sense in the N.T.Innumerable ( αναριθμητος). Old compound verbal adjective (alpha privative and αριθμεω, to number), here alone in N.T.13 In faith
( κατα πιστιν). Here a break in the routine πιστε (by faith), "according to faith," either for literary variety "or to suggest πιστις as the sphere and standard of their characters" (Moffatt).These all ( ουτο παντες). Those in verses Heb 11:9-12 (Abraham, Sarah, Isaac, Jacob).Not having the promises ( μη κομισαμενο τας επαγγελιας). First aorist middle participle of κομιζω, to obtain, as in Heb 10:36; Heb 11:39. And yet the author mentions Abraham (Heb 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises."Greeted them ( ασπασαμενο). First aorist middle participle of ασπαζομα, to salute (Mat 5:47). Abraham rejoiced to see Christ's day in the dim distance (Joh 8:56).Strangers ( ζενο). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Gen 23:4; Gen 47:9).Pilgrims ( παρεπιδημο). Late double compound ( παρα, επι, δημος), a sojourner from another land, in N.T. only here and 1Pe 1:1; 1Pe 2:11.14 A country of their own
( πατριδα). Land of the fathers ( πατηρ), one's native land (Joh 4:44). Cf. our patriotic, patriotism.15 Had been mindful
( εμνημονευον)--would have had ( ειχον αν). Condition of second class (note αν in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time).Opportunity to return ( καιρον ανακαμψα). Old verb ανακαμπτω to bend back, to turn back (Mat 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.16 They desire
( ορεγοντα). Present middle indicative of ορεγω, old word for stretching out after, yearning after as in 1Ti 3:1.Their God ( θεος αυτων). Predicate nominative with the epexegetic infinitive επικαλεισθα (to be called) used with ουκ επαισχυνετα (is not ashamed).17 Being tried
( πειραζομενος). Present passive participle of πειραζω. The test was still going on.Offered up ( προσενηνοχεν). Perfect active indicative of προσφερω, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Gen 22:1-18.He that had gladly received the promises ( ο τας επαγγελιας αναδεξαμενος). Αναδεχομα is old verb to welcome, to entertain, in N.T. only here and Act 28:7. It seemed the death of his hopes.Was offering up ( προσεφερεν). It is the imperfect of an interrupted action like εκαλουν in Luk 1:59.18 To whom it was said
( προς ελαληθη). First aorist passive indicative of λαλεω (Gen 21:12). God's very words were in the heart of Abraham now about Isaac "his only son" ( τον μονογενη. Cf. Luk 7:12).19 Accounting
( λογισαμενος). First aorist middle participle of λογιζομα. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation.God is able ( δυνατα ο θεος). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God.In a parable ( εν παραβολη). See already Heb 9:9 for παραβολη. Because of ( οθεν, whence) Abraham's superb faith Isaac was spared and so he received him back ( εκομισατο) as almost from the dead. This is the test that Abraham stood of which James speaks (Jas 2:23).20 Even concerning things to come
( κα περ μελλοντων). As told in Ge Heb 27:28-40 when Isaac blessed Jacob and Esau.21 Leaning upon the top of his staff
( επ το ακρον της ραβδου αυτου). From Gen 47:31, but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points.22 When his end was nigh
( τελευτων). Present active participle of τελευταω, to finish or close (Mat 2:19), "finishing his life."Of the departure ( περ της εξοδου). Late compound for way out, exit as here, metaphorically of death as here (Luk 9:31; 2Pe 1:15).Concerning his bones ( περ των οστεων αυτου). Uncontracted form as in Mat 23:27.23 Was hid
( εκρυβη). Second aorist passive indicative of κρυπτω, to hide, as in Mat 5:14.Three months ( τριμηνον). Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T.A goodly child ( αστειον το παιδιον). Literally, "the child was goodly" (predicate adjective). Old adjective from αστυ (city), "of the city" ("citified"), of polished manners, genteel. In N.T. only here and Act 7:20, about Moses both times. Quoted from Exo 2:2 The king's commandment ( το διαταγμα του βασιλεως). Late compound for injunction from διατασσω, only here in the N.T.24 When he was grown up
( μεγας γενομενος). "Having become great" (from Exo 2:11).Refused ( ηρνεσατο). First aorist middle indicative of αρνεομα, to deny, to refuse. He was of age and made his choice not from ignorance.Son ( υιος). Predicate nominative with λεγεσθα (to be spoken of, present passive infinitive, of λεγω).25 Choosing rather
( μαλλον ελομενος). "Rather having chosen" (second aorist middle of αιρεω, to take for oneself a position).To be entreated with ( συνκακουχεισθα). Present passive infinitive of the double compound συνκακουχεω (from συν, κακοσ, εχω), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though κακουχεω in Heb 11:37; Heb 13:3.To enjoy the pleasures of sin for a season ( προσκαιρον εχειν αμαρτιας απολαυσιν). Literally, "to have temporary pleasure of sin." Απολαυσις is old word from απολαυω, to enjoy, in N.T. only here and 1Ti 6:17. Προσκαιρος (from προσ, καιρος) is a common Koine word as the antithesis to αιωνιος (eternal) as in Mat 13:21; Mar 4:17; 2Co 4:18 (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.26 The reproach of Christ
( τον ονειδισμον του Χριστου). See Psa 89:51 for the language where "the Messiah" ("The Anointed One") is what is meant by του Χριστου, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Heb 12:2; Heb 13:12). There is today as then (Heb 13:13) a special reproach ( ονειδισμος, already, Heb 10:33) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" ( μειζονα πλουτον) than "the treasures of Egypt" ( των Αιγυπτου θησαυρων, ablative case after comparative μειζονα, for which see Mat 6:19). Moses was laying up treasure in heaven.For he looked unto the recompense of reward ( απεβλεπεν γαρ εις την μισθαποδοσιαν). In perfect active of αποβλεπω, "for he was looking away (kept on looking away)." For μισθαποδοσια see Heb 10:35.27 Not fearing
( μη φοβηθεις). Negative μη with first aorist passive participle of φοβεω here used transitively with the accusative as in Mat 10:26. Moses did flee from Egypt after slaying the Egyptian (Exo 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Θυμον (wrath) is common in the N.T. (Luk 4:28), though here only in Hebrews.He endured ( εκαρτερησεν). First aorist (constative) active indicative of καρτερεω, old word from καρτερος, strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely.As seeing him who is invisible ( τον αορατον ως ορων). This is the secret of his choice and of his loyalty to God and to God's people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Co 4:16-18).28 He kept
( πεποιηκεν). Perfect active indicative of ποιεω, to make, "he has made," emphasizing the permanent nature of the feast.The sprinkling of the blood ( την προσχυσιν του αιματος). Rather, "the pouring of the blood" ( προσχυσις from προσχεω, to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exo 12:7; Exo 12:22 but in the LXX προσχεω is the usual term for the act (Exo 24:6; Exo 29:16; Lev 1:5; Lev 1:11; Deu 16:6).That the destroyer of the first-born should not touch them ( ινα μη ο ολοθρευων τα πρωτοτοκα θιγη αυτων). Negative final clause with ινα μη and the second aorist active subjunctive of θιγγανω, old verb to touch with genitive, in the N.T. only here, Heb 12:20; Col 2:21. The articular participle ο ολοθρευων is from Exo 11:23. For πρωτοτοκα see Luk 2:7; Exo 12:29.29 Which assaying to do
( ης πιεραν λαβοντες). Literally, "of which taking trial" (second aorist active participle of λαμβανω, to take). The idiom πειραν λαμβανειν occurs in Deu 28:56, in N.T. only here and verse Heb 11:36, though a classical idiom (Demosthenes, etc.).Were swallowed up ( κατεποθησαν). First aorist passive indicative of καταπινω, to drink down, to swallow down (Mat 23:24).30 Fell down
( επεσαν). "Fell," second aorist active indicative of πιπτω with first aorist endings as often in the Koine.After they had been compassed ( κυκλωθεντα). First aorist passive participle of κυκλοω, old verb to encircle (from κυκλος, circle) as in Act 14:20. Antecedent action here.31 Having received the spies with peace
( δεξαμενη τους κατασκοπους μετ' ειρηνης). First aorist middle participle of δεχομα, to welcome (Luk 10:8; Luk 10:10). Κατασκοπος is an old compound ( κατασκοπεω, Gal 2:4), used of scout or spy, in LXX, here only in N.T.32 And what shall I more say?
( Κα τ ετ λεγω;). Deliberative present active subjunctive (same form as indicative, λεγω). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (Heb 11:4-31).Will fail me if I tell about ( επιλειψε με διηγουμενον περ). Literally, "will leave me telling about." Present middle participle of διηγεομα, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with με. Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" ( των προφητων, the for-speakers for God) of whom Samuel was the leader.33 Through faith
( δια πιστεως). Change thus from the routine πιστε used so far.Subdued kingdoms ( κατηγωνισαντο βασιλειας). First aorist middle indicative of καταγωνιζομα, Koine verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David's conquests. The author has here (verses Heb 11:33; Heb 11:34), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness" ( ηργασαντο δικαιοσυνην, first aorist middle indicative of εργαζομα) see Act 10:35.Obtained promises ( επετυχον επαγγελιων). Second aorist active indicative of επιτυγχανω, old verb (already in Heb 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Heb 11:39).Stopped the mouths of lions ( εφραξαν στοματα λεοντων). First aorist active indicative of φρασσω, old verb to fence in, to block up. See Dan 6:18-23.34 Quenched the power of fire
( εσβεσαν δυναμιν πυρος). First aorist active indicative of σβεννυμ (Mat 12:20). See Dan 3:19-28.Escaped the edge of the sword ( εφυγον στοματα μαχαιρης). Second aorist active indicative of φευγω, old verb to flee. "Mouths ( στοματα) of the sword" (Luk 21:24). See 1Sa 18:11; 1Ki 19:2.Were made strong ( εδυναμωθησαν). First aorist passive indicative of δυναμοω, late verb from δυναμις as in Col 1:11.Waxed mighty in war ( εγενηθησαν ισχυρο εν πολεμω). "Became strong in battle" (Psa 18:34).Armies of aliens ( παρεμβολας αλλοτριων). Late compound ( παρα, εν, βαλλω) for encampment (Polybius, Plutarch), barracks (Act 21:34; Act 21:37), armies in battle line (Rev 20:9 and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.35 By a resurrection
( εξ αναστασεως). Cf. 1Ki 17:17; 2Ki 4:8-37.Were tortured ( ετυμπανισθησαν). First aorist passive indicative of τυμπανιζω, late verb from τυμπανον (kettledrum, drumstick), to beat the drum, to beat to death (cf. II Macc. 7 about Eleazar and the Mother and the seven sons), once in LXX (1Sa 21:13).Not accepting their deliverance ( ου προσδεξαμενο την απολυτρωσιν). Offered at the price of disloyalty as in II Macc. 6:21-27.That they might obtain a better resurrection ( ινα κρειττονος αναστασεως τυχωσιν). Purpose clause with ινα and the second aorist active subjunctive of τυγχανω to obtain with the genitive case. A "better resurrection" than the temporary ones alluded to in this verse by the women.36 Of mockings and scourgings
( εμπαιγμων κα μαστιγων). Εμπαιγμος is from εμπαιζω (Mat 20:19), late word, in LXX, here alone in N.T. Μαστιγων ( μαστιξ, a whip, a scourge) is old and common enough (Act 22:24).37 They were stoned
( ελιθασθησαν). Like Zechariah son of Jehoiada (2Ch 24:20). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of λιθαζω (Joh 10:31).They were sawn asunder ( επρισθησαν). First aorist passive indicative of πριω or πριζω, old verb ( πριον, a saw). Cruel Jewish punishment (Amo 1:3) said to have been inflicted on Isaiah.They were tempted ( επειρασθησαν). First aorist passive indicative of πειραζω. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επρισθησαν. One of the seven brothers was fried (II Macc. 7:4) and so επρησθεσαν (were burned) from πιμπραω (Act 28:6) has been suggested.With the sword ( εν φονω μαχαιρης). "In (by) slaughter of the sword" (Ionic form of the genitive μαχαιρες as in Exo 17:13; Num 21:24). The fate of unpopular prophets (1Ki 10:10; Jer 26:23).They went about ( περιηλθον). Constative aorist active indicative of περιερχομα (picturesque compound verb). Here the sufferings of the living.In sheep skins ( εν μηλωταις). Late word from μηλον (sheep), rough garment of prophets as Elijah (1Ki 19:13; 1Ki 19:19), here only in N.T. In Byzantine Greek a monk's garb.In goatskins ( εν αιγειοις δερμασιν). Δερμα, old word from δερω, to flay (Mat 21:35), here only in N.T. Αιγειος, old adjective (from αιξ, goat), here only in N.T.Being destitute ( υστερουμενο). Present passive participle of υστερεω, old verb to be left behind, used by Paul of himself (2Co 11:9).Afflicted ( θλιβομενο). Present passive participle of θλιβω, common verb to oppress.Evil entreated ( κακουχουμενο). Present passive participle of κακουχεω, late compound verb from obsolete κακουχος ( κακος and εχω), in LXX (1Ki 2:26), in N.T. only here and Heb 13:3. See συνκακουχεισθα in Heb 11:25.38 Of whom the world was not worthy
( ων ουκ ην αξιος ο κοσμος) Graphic picture in a short parenthetical relative clause ( ων, genitive plural with αξιος), a phrase to stir the blood of the readers.Wandering ( πλανωμενο). Present middle participle of πλαναω, like lost sheep, hunted by wolves.Caves ( σπηλαιοις). Old word from σπεος (cavern) as in Mat 21:13.Holes ( οπαις). Old word, perhaps from οπς (root of οραω, to see), opening, in N.T. only here and Jas 3:11. Cf. 1Ki 18:4; II Macc. 5:27; 10:6 (about Judas Maccabeus and others).39 These all
( ουτο παντες). The whole list in verses Heb 11:5-38. Cf. verse Heb 11:13.Through their faith ( δια πιστεως). Here rather than πιστε as so often.Received not the promise ( ουκ εκομισαντο την επαγγελιαν). First aorist middle of κομιζω. The Messianic promise they did not live to see (Heb 11:13), though they had individual special promises fulfilled as already shown (Heb 11:33).40 God having provided
( του θεου προβλεψαμενου). Genitive absolute with first aorist middle participle of προβλεπω, late compound to foresee, here only in the N.T.Some better thing ( κρειττον τ). "Something better," "the better promises" of Heb 8:6.That apart from us they should not be made perfect ( ινα μη χωρις ημων τελειωθωσιν). Negative purpose clause with ινα μη and the first aorist passive subjunctive of τελειοω. But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God's dispensation of grace of which we are the beneficiaries. But all the same and all the more (noblesse oblige), we should prove worthy of our heritage and of God's goodness to us and be loyal to Christ.1 Therefore
( τοιγαρουν). Triple compound inferential participle ( τοι, γαρ, ουν) like the German doch denn nun, a conclusion of emphasis, old particle, in N.T. only here and 1Th 4:8. There should be no chapter division here, since Heb 12:1-3 really is the climax in the whole argument about the better promises (Heb 10:19-12) with a passionate appeal for loyalty to Christ.Us also ( κα ημεις). We as well as "these all" of Heb 11:39 and all the more because of the "something better" given us in the actual coming of Christ.Compassed about ( εχοντες περικειμενον). Literally, "having ( εχοντες, present active participle of εχω) lying around us" ( περικειμενον, present middle participle of περικειμα, old verb as in Luk 17:2).Cloud of witnesses ( νεφος μαρτυρων). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. Νεφελη is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The μαρτυρες here are not mere spectators ( θεατα), but testifiers (witnesses) who testify from their own experience (Heb 11:2; Heb 11:4; Heb 11:5; Heb 11:33; Heb 11:39) to God's fulfilling his promises as shown in chapter Heb 12:11.Laying aside ( αποθεμενο). Second aorist-middle (indirect, from ourselves) participle of αποτιθημ, old verb as in Col 3:8 (laying off old clothes). The runners ran in the stadium nearly naked.Every weight ( ογκον παντα). Old word (kin to ενεγκειν, φερω) like φορτοσ, βαρος. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one.The sin which doth so easily beset us ( την ευπεριστατον αμαρτιαν). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from ευ, well, and περιιστημ, to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim.Let us run ( τρεχωμεν). Present active volitive subjunctive of τρεχω, "let us keep on running."With patience ( δι' υπομονης). Not with impatience, doubt, or despair.The race that is set before us ( τον προκειμενον ημιν αγωνα). Note the article and the present middle participle of προκειμα, old compound (already in Heb 6:18, and also in Heb 12:2). Dative case ( ημιν) of personal interest.2 Looking unto
( αφορωντες εις). Present active participle of αφοραω, old verb to look away, "looking away to Jesus." In N.T. only here and Phi 2:23. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in Heb 11:26 ( απεβλεπεν).The author ( τον αρχηγον). See Heb 2:10 for this word. "The pioneer of personal faith" (Moffatt).Perfecter ( τελειωτην). A word apparently coined by the writer from τελειοω as it has been found nowhere else. Vulgate has consummator.For the joy ( αντ της χαρας). Answering to, in exchange for (verse Heb 12:16), at the end of the race lay the joy "set before him" ( προκειμενης αυτω), while here was the Cross ( σταυρον) at this end (the beginning of the race) which he endured ( υπεμεινεν, aorist active indicative of υπομενω),despising shame ( αισχυνης καταφρονησας). The cross at his time brought only shame (most shameful of deaths, "yea, the death of the cross" Phi 2:8). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father's will by submitting to it.Hath sat down ( κεκαθικεν). Perfect active indicative of καθιζω, and still is there (Heb 1:3).3 Consider
( αναλογισασθε). First aorist middle imperative of αναλογιζομα, old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε in Heb 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation.Endured ( υπομεμενηκοτα). Perfect active participle of the same verb υπομενω used in verse Heb 12:2.Gainsaying ( αντιλογιαν). Old word from αντιλογος (from αντιλεγω), already in Heb 6:16; Heb 7:7.Of sinners ( υπο των αμαρτωλων). "By sinners."Against themselves ( εις εαυτους). Against their better selves if a genuine reading. But εις εαυτον (against himself), against Christ, is far more likely correct.That ye wax not weary ( ινα μη καμητε). Negative final clause with ινα μη and the second aorist active subjunctive of καμνω, old verb to be weary as here or sick as in Jas 5:15.Fainting in your souls ( ταις ψυχαις υμων εκλυομενο). Present passive participle of εκλυω, old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in verse Heb 12:5. The rest of the Epistle drives home the argument.4 Resisted
( αντικατεστητε). Second aorist active indicative (intransitive) of the double compound αντικαθιστημ, old verb to stand in opposition against in line of battle, intransitively to stand face to face ( αντ) against ( κατα), here only in the N.T.Unto blood ( μεχρις αιματος). "Up to blood." As was true of Jesus and many of the other heroes of faith in chapter Heb 12:11.Striving ( ανταγωνιζομενο). Present middle participle of ανταγωνιζομα, old verb with the same figure in αντικατεστητε.Against sin ( προς αμαρτιαν). Face to face with sin as in verse Heb 12:1.5 Ye have forgotten
( εκλελησθε). Perfect middle indicative of εκλανθανω, to cause to forget, old verb, here only in the N.T. with genitive case as usual.Reasoneth with you ( υμιν διαλεγετα). Present middle indicative of διαλεγομα, old verb to ponder different ( δια-) things, to converse, with dative. Cf. Act 19:8. The quotation is from Pro 3:11.Regard not lightly ( μη ολιγωρε). Prohibition with μη and the present active imperative of ολιγωρεω, old verb from ολιγωρος and this from ολιγος (little) and ωρα (hour), old verb, here only in N.T.Chastening ( παιδειας). Old word from παιδευω, to train a child ( παις), instruction (2Ti 3:16), which naturally includes correction and punishment as here. See also Eph 6:4.Nor faint ( μηδε εκλυου). Prohibition with μη and present passive imperative of εκλυω (see verse Heb 12:3).6 Scourgeth
( μαστιγο). Present active indicative of μαστιγοω, old verb from μαστιξ (whip). This is a hard lesson for God's children to learn and to understand. See Heb 5:7 about Jesus.7 That ye endure
( υπομενετε). Present active indicative or present active imperative and so just "endure for chastening."Dealeth with you ( υμιν προσφερετα). Present middle indicative of προσφερω, but this sense of bearing oneself towards one with the dative here only in the N.T., though often in the older Greek.What ( τις). Interrogative.Whom ( ον). Relative. Cf. Mat 7:9.8 If ye are without chastening
( ε χωρις εστε παιδειας). Condition of first class, determined as fulfilled. Note position of εστε (are) between the preposition χωρις and παιδειας (ablative case).Have been made ( γεγονασιν). Perfect active indicative of γινομα.Partakers ( μετοχο). Partners (Heb 3:14).Then ( αρα). Accordingly, correspondingly.Bastards ( νοθο). Old word, here only in N.T. Illegitimate.9 Furthermore
( ειτα). The next step in the argument (Mar 4:17).We had ( ειχομεν). Imperfect indicative of customary action, "we used to have."To chasten us ( παιδευτας). Predicate accusative after ειχομεν, "as chasteners." Old word from παιδευω, as agent ( -της). Only once in LXX (Hos 5:2) and twice in N.T. (here and Rom 2:20).We gave them reverence ( ενετρεπομεθα). Imperfect middle of old word εντρεπω, to turn in or at. Here "we turned ourselves to" as in Mat 21:37, habitual attitude of reverence.Shall we be in subjection ( υποταγησομεθα). Second future passive of υποτασσω. There is no δε here to correspond to μεν in the first part of the verse.Unto the father of spirits ( τω πατρ των πνευματων). Rather, "Unto the Father of our spirits" (note article τον). As God is.10 They
( ο μεν). Demonstrative ο in contrast ( μεν).Chastened ( επαιδευον). Imperfect active, used to chasten.As seemed good to them ( κατα το δοκουν αυτοις). "According to the thing seeming good to them." Δοκουν is present active neuter singular articular participle of δοκεω.But he ( ο δε). Demonstrative with δε vs. μεν.For our profit ( επ το συμφερον). Present active articular neuter singular participle of συμφερω, to bear together as in 1Co 12:7.That we may be partakers ( εις το μεταλαβειν). Articular second aorist active infinitive of μεταλαμβανω with εις for purpose, "for the partaking."Of his holiness ( της αγιοτητος αυτου). Genitive with μεταλαβειν (to share in). Rare word, in N.T. only here and 2Co 1:12.11 For the present
( προς το παρον). A classical phrase (Thucydides), προς with the accusative neuter singular articular participle of παρειμ, to be beside.Not joyous, but grievous ( ου χαρασ, αλλα λυπης). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2Co 4:7 ( κα του θεου κα μη εξ ημων).Peaceable fruit ( καρπον ειρηνικον). Old adjective from ειρηνη (peace), in N.T. only here and Jas 3:17. Peaceable after the chastening is over.Exercised thereby ( δι' αυτης γεγυμνασμενοις). Perfect passive participle (dative case) of γυμναζω, state of completion, picturing the discipline as a gymnasium like Heb 5:14; 1Ti 4:17.12 Wherefore
( διο). Because of the chastening.Lift up ( ανορθωσατε). First aorist active imperative of ανορθοω, old compound (from ανα, ορθος) to make straight, in N.T. here and Luk 13:13; Act 15:16.Hang down ( παρειμενας). Perfect passive participle of παριημ, old verb to let pass, to relax, in N.T. only here and Luk 11:42.Palsied ( παραλελυμενα). Perfect passive participle of παραλυω, old verb to loosen on the side, to dissolve, to paralyze (Luk 5:18; Luk 5:24).13 Straight paths
( τροχιας ορθας). Track of a wheel ( τροχος, Jas 3:6 from τρεχω, to run), here only in N.T. "Straight ( ορθας) wheel tracks."Be not turned out of the way ( ινα μη εκτραπη). Negative final clause with ινα μη and second aorist passive of εκτρεπω, old verb to turn out, to twist, to put out of joint. So 1Ti 1:6. Vivid picture of concern for the lame ( χωλον, as in Mat 11:5). Graphic picture of concern for the weak, a good argument for prohibition also.14 Follow after peace
( ειρηνην διωκετε). Give peace a chase as if in a hunt.With all men ( μετα παντων). Like Paul's use of διωκω with ειρηνην in Rom 14:19 and his to εξ υμων (so far as proceeds from you) in Heb 12:18. This lesson the whole world needs including Christians.Sanctification ( αγιασμον). Consecration as in 1Th 4:7; Rom 6:19, etc.Without which ( ου χωρις). Ablative case of the relative with χωρις (post positive here). About seeing God compare Mat 5:8 where we have καθαρο.15 Looking carefully
( επισκοπουντες). Present active participle of επισκοπεω, to have oversight, in N.T. only here and 1Pe 5:2. Cf. επισχοπος (bishop).Lest there be any man ( μη τις). Negative purpose clause with ε (present active subjunctive) omitted.Falleth short of ( υστερων απο). Present active participle of υστερεω (see Heb 4:1) agreeing with τις. Followed here by απο and the ablative.Root of bitterness . ( ριζα πικριας). Quoted from Deu 29:18. Vivid picture.Springing up ( ανω φυουσα). Present active participle of φυω, to sprout. Pictured here as a quick process. Also from Deu 29:18.Trouble ( ενοχλη). Present active subjunctive (in final clause with μη τις) of ενοχλεω, old verb to trouble with a crowd, to annoy. In N.T. only here and Luk 6:18.Be defiled ( μιανθωσιν). First aorist passive subjunctive (in final clause with μη) of μιανω, old verb to dye, to stain, to defile as in Tit 1:15 (the conscience). The contagion of sin is terrible as any disease.16 Profane
( βεβηλος). Trodden under foot, unhallowed (1Ti 1:9).For one mess of meat ( αντ βρωσεως μιας). Idea of exchange, "for one act of eating" (1Co 8:4).Sold ( απεδετο). Second aorist middle indicative from Gen 25:31; Gen 25:33, and with irregular form for απεδοτο (regular μ form).His own birthright ( τα πρωτοτοκια εαυτου). From Genesis also and in Philo, only here in N.T. From πρωτοτοκος (first born, Heb 1:6).17 Ye know
( ιστε). Regular form for the second person of οιδα rather than the Koine οιδατε.He was rejected ( απεδοκιμασθη). First aorist passive indicative of αποδοκιμαζω, old verb to disapprove (Mat 21:42).Place of repentance ( μετανοιας τοπον). Μετανοια is change of mind and purpose, not sorrow though he had tears ( μετα δακρυων) afterwards as told in Gen 27:38. He sought it ( αυτην, the blessing ευλογιαν) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Gen 27:33). Esau is a tragic example of one who does a wilful sin which allows no second chance (Heb 6:6; Heb 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.18 Ye are not come
( ου προσεληλυθατε). Perfect active indicative of προσερχομα. There is no word here in the Greek for "a mount" like ορε in verses Heb 12:20; Heb 12:22 (and Exo 19:12; Deu 4:11), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρ ("a palpable and kindled fire " when πυρ would be the dative case after προσεληλυθατε).That might be touched ( ψηλαφωμενω). Present passive participle (dative case) of ψηλαφαω, old verb to handle, to touch (Luk 24:39).That burned with fire ( κεκαυμενω πυρ). Perfect passive participle of καιω, old verb to burn, with instrumental case πυρ (fire), unless the other view (above) is correct.19 Unto blackness
( γνοφω). Dative case of γνοφος (late form for earlier δνοφος and kin to νεφος, cloud), here only in N.T. Quoted here from Exo 10:22.Darkness ( ζοφω). Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exo 10:22, also in Jdg 1:6; 2Pe 2:4; 2Pe 2:15.Tempest ( θυελλη). Old word from θυω (to boil, to rage), a hurricane, here only in N.T. From Exo 10:22.The sound of a trumpet ( σαλπιγγος ηχω). From Exo 19:16. Εχος is an old word (our εχο) as in Luk 21:25; Act 2:2.The voice of words ( φωνη ρηματων). From Exo 19:19; Deu 4:12.Which voice ( ης). Relative referring to φωνη (voice) just before, genitive case with ακουσαντες (heard, aorist active participle).Intreated ( παρηιτησαντο). First aorist middle (indirect) indicative of παραιτεομα, old verb, to ask from alongside (Mar 15:6), then to beg away from oneself, to depreciate as here, to decline (Act 25:11), to excuse (Luk 14:18), to avoid (1Ti 4:7).That no word should be spoken unto them ( προστεθηνα αυτοις λογον). First aorist passive infinitive of προστιθημ, old word to add, here with accusative of general reference ( λογον), "that no word be added unto them." Some MSS. have here a redundant negative μη with the infinitive because of the negative idea in παρηιτησαντο as in Gal 5:7.20 For they could not endure
( ουκ εφερον γαρ). Imperfect active of φερω, "for they were not enduring (bearing)."That which was enjoined ( το διαστελλομενον). Present passive articular participle of διαστελλω, old verb to distinguish, to dispose, to order. The quotation is from Exo 19:12. The people appealed to Moses (Exo 20:19) and the leaders did so also (Deu 5:23), both in terror.If even ( καν). "Even if." Condition of third class with second aorist active subjunctive of θιγγανω as in Heb 11:28, followed by genitive ορους (mountain).It shall be stoned ( λιθοβοληθησετα). From Exo 19:13. Late compound verb from λιθοβολος (from λιθοσ, βαλλω) as in Mat 21:35.21 Fearful
( φοβερον). As in Heb 10:27; Heb 10:31, only in Heb. in N.T.The appearance ( το φανταζομενον). Present passive articular participle of φανταζω, old verb from φαινω, to make visible, here only in N.T. "The manifestation."I exceedingly fear and quake ( εκφοβος ειμ κα εντρομος). "I am terrified ( εκφοβος, late compound like εκφοβεω, to frighten, Mar 9:6) and trembling" ( εντρομος, late compound like εντρεμω, to tremble at, as in Act 7:32; Act 16:29). Εκφοβος is quoted from Deu 9:19.22 But
( αλλα). Sharp contrast to verse Heb 12:18 with same form προσεληλυθατε.Unto Mount Zion ( Σιων ορε). Dative case of ορος, as with the other substantives. In contrast to Mount Sinai (verses Heb 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Gal 4:21-31.City ( πολε). As in Heb 11:10; Heb 11:16. Heaven is termed thus a spiritual mountain and city.The heavenly Jerusalem ( Ιερουσαλεμ επουρανιω). See Heb 11:10; Heb 11:16; Isa 60:14.Innumerable hosts of angels ( μυριασιν αγγελων). "Myriads of angels." Μυριας is an old word (from μυριος, 1Co 4:15) as in Luk 12:1.23 To the general assembly
( πανηγυρε). Old word (from πας and αγυρισ, αγειρω). Here only in N.T. Πανηγυριζω occurs in Isa 66:10 for keeping a festal holiday. Possibly to be connected with αγγελων, though not certain.Church of the firstborn ( εκκλησια πρωτοτοκων). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exo 4:22). The word εκκλησια here has the general sense of all the redeemed, as in Mat 16:18; Col 1:18; Eph 5:24-32, and equivalent to the kingdom of God.Who are enrolled in heaven ( απογεγραμμενων εν ουρανοις). Perfect passive participle of απογραφω, old verb to write off, to copy, to enroll as in Luk 2:1; Luk 2:3; Luk 2:5 (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luk 10:20; Phi 1:27; Phi 3:20; Phi 4:3; Rev 13:8, etc.).To God the Judge of all ( κριτη θεω παντων). All these chief substantives in the dative case. People should not forget that God is the Judge of all men.Made perfect ( τετελειωμενων). Perfect passive participle of τελειοω, perfected at last (Heb 11:40).24 To Jesus
( Ιησου). This great fact is not to be overlooked (Phi 2:10). He is there as Lord and Saviour and still "Jesus."The mediator of a new covenant ( διαθηκης νεας μεσιτη). As already shown (Heb 7:22; Heb 8:6; Heb 8:8; Heb 8:9; Heb 8:10; Heb 9:15) and now gloriously consummated.To the blood of sprinkling ( αιματ ραντισμου). As in Heb 9:19-28.Than Abel ( παρα τον Αβελ). Accusative as in Heb 1:4.Better ( κρειττον). Comparative of καλος. Abel's blood still speaks (Heb 11:4), but it is as nothing compared to that of Jesus.25 See
( βλεπετε). Earnest word as in Heb 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were.That ye refuse not ( μη παραιτησησθε). Negative purpose with μη and the first aorist middle subjunctive of παραιτεομα, the same verb used in verse Heb 12:19 about the conduct of the Israelites at Sinai and also below.Him that speaketh ( τον λαλουντα). Present active articular participle of λαλεω as in verse Heb 12:24 (Jesus speaking by his blood).For if they did not escape ( ε γαρ εκεινο ουκ εξεφυγον). Condition of first class with ε and second aorist active indicative of εκφευγω, to escape. Direct reference to Sinai with use of the same verb again ( παραιτησαμενο, when they refused).Him that warned ( τον χρηματιζοντα). That is Moses. For χρηματιζω see Heb 8:5; Heb 11:7.Much more we ( πολυ μαλλον ημεις). Argument from the less to the greater, πολυ, adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape." Our chance to escape is far less, "we who turn away ( αποστρεφομενο, middle participle, turn ourselves away from) the one from heaven ( τον απ' ουρανων)," God speaking through his Son (Heb 1:2).26 Then shook
( εσαλευσεν τοτε). Old verb as in Mat 11:7.He hath promised ( επηγγελτα). Perfect middle indicative of επαγγελλω and it still holds. He quotes Hag 2:6.Will I make to tremble ( σεισω). Old and strong verb (here future active) σειω, to agitate, to cause to tremble as in Mat 21:10. The author applies this "yet once more" ( ετ απαξ) and the reference to heaven ( τον ουρανον) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement (Heb 9:28).27 And this word
( το δε). He uses the article to point out " ετ απαξ" which he explains ( δηλο, signifies, present active indicative of δηλοω).The removing ( την μεταθεσιν). For this word see Heb 7:12; Heb 11:5. For the transitory nature of the world see 1Co 7:31; 1Jn 2:17. "There is a divine purpose in the cosmic catastrophe" (Moffatt).Made ( πεποιημενων). Perfect passive participle of ποιεω. Made by God, but made to pass away.That those things which are not shaken may remain ( ινα μεινη τα μη σαλευομενα). Final clause with μη and the first aorist active subjunctive of μενω. The Kingdom of God is not shaken, fearful as some saints are about it.28 Wherefore
( διο). Ground for loyalty to Christ and for calm trust in God.That cannot be shaken ( ασαλευτον). Old compound with alpha privative and the verbal adjective from σαλευω just used. In N.T. only here and Act 27:41.Let us have grace ( εχωμεν χαριν). Present active volitive subjunctive of εχω, "Let us keep on having grace" as in Heb 4:16, though it can mean "Let us keep on having gratitude" as in Luk 17:9.Whereby ( δι' ης). That is δια χαριτος.We may offer service ( λατρευωμεν). This subjunctive in a relative clause can be volitive like εχωμεν just before (cf. imperative στητε in 1Pe 5:12) or it might be the futuristic subjunctive as in Heb 8:3 ( ο προσενεγκη).Well pleasing ( ευαρεστως). Old compound adverb, here only in N.T.With reverence and awe ( μετα ευλαβειας κα δεους). For ευλαβεια see Heb 5:7; Heb 11:7. Δεος is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the δεος becomes φοβος" (Vincent).29 A consuming fire
( πυρ καταναλισκον). From Deu 4:24. Present active participle of καταναλισκω, old compound verb, here only in the N.T. This verse is to be coupled with Heb 10:31.1 Brotherly love
( φιλαδελφια). Late word from φιλαδελφος (1Pe 3:8). See 1Th 4:9. It is always in order in a church.To show love unto strangers ( της φιλοξενιας). Old word for hospitality, from φιλοξενος (1Ti 3:2), in N.T. only here and Rom 12:3. In genitive case with επιλανθανεσθε (present middle imperative, cf. Heb 6:10).Have entertained angels unawares ( ελαθον ξενισαντες αγγελους). Second aorist active indicative of λανθανω, old verb to escape notice and first aorist active participle of ξενιζω, old verb to entertain a guest ( ξενος, stranger), according to a classic idiom seen with λανθανω, τυγχανω, φθανω, by which the chief idea is expressed by the participle (supplementary participle), here meaning, "some escaped notice when entertaining angels." The reference is to Heb 13:18; Heb 13:19 (Abraham and Sarah did this very thing).2 As bound with them
( ως συνδεδεμενο). Perfect passive participle of συνδεω, old verb, here only in N.T. For sympathy with prisoners see Heb 10:34.As being yourselves also in the body ( ως κα αυτο οντες εν σωματ). And so subject to evil treatment. See Heb 11:37 for κακουχεω and Heb 11:25 for συνκακουχεω.4 Let marriage be
( ο γαμος). No verb in the Greek. The copula can be supplied either εστιν (is) or εστω (let be, imperative).Had in honour ( τιμιος). Old adjective from τιμη (honour) as in Act 5:34. Γαμος elsewhere in the N.T., means the wedding or wedding feast (Mat 22:29; Joh 2:1).Undefiled ( αμιαντος). Old compound word (alpha privative and verbal of μιαινω, to defile), already in Heb 7:26. Μιαινω την κοιτην is a common expression for adultery.Fornicators ( πορνους). Unmarried and impure.Adulterers ( μοιχους). Impure married persons. God will judge both classes whether men do or not.5 Be ye free from the love of money
( αφιλαργυρος ο τροπος). No copula, but supply εστο: "Let your manner of life ( τροπος, way, Mat 23:37), be without love of money" ( αφιλαργυρος, double compound), once found only in the N.T., here and 1Ti 3:3, but now several times--or the adverb αφιλαργυρως --in papyri and inscriptions (Deissmann, Light, etc., pp. 85f.). Alpha privative and φιλος and αργυρος. The N.T. is full of the peril of money on the character as modern life is also.Content with such things as ye have ( αρκουμενο τοις παρουσιν). Present passive participle of αρκεω, to suffice, to be content as in Luk 3:14. Cf. αυταρκης in Phi 4:11. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in 2Co 1:7) or the participle used as a principal verb as in Rom 12:16. "Contented with the present things" ( τοις παρουσιν, associative instrumental case of τα παροντα, present active neuter plural participle of παρειμ, to be present or on hand).For himself hath said ( αυτος γαρ ειρηκεν). God himself as in Act 20:33 of Christ. Perfect active indicative as in Heb 1:13; Heb 4:3; Heb 10:9. The quotation is a free paraphrase of Gen 28:15; Deu 31:8; Jos 1:5; 1Ch 28:20. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other ( ου μη with the second aorist active subjunctive ανω from ανιημ, to relate, as in Act 16:26; ουδ' ου μη with second aorist active subjunctive εγκαταλιπω from εγκαταλειπω, to leave behind, as in Mat 27:46; 2Ti 4:10). A noble promise in times of depression.6 So that we say
( ωστε ημας λεγειν). The usual construction (the infinitive) with ωστε in the Koine even when the idea is result instead of purpose. The accusative ημας is that of general reference.With good courage ( θαρρουντας). Present active participle of θαρρεω (Ionic and early Attic θαρσεω, Mat 9:2) as in 2Co 5:6; 2Co 5:8. The accusative agreeing with ημας, "being of good courage." The quotation is from Psa 118:6.My helper ( εμο βοηθος). "Helper to me" (ethical dative εμο). Βοηθος is old adjective (cf. βοηθεω, to help, Heb 2:18), often in LXX as substantive, here only in N.T.I will not fear ( ου φοβηθησομα). Volitive first future passive of φοβεομα.7 Remember
( μνημονευετε). Present active imperative of μνημονευω, old verb to be mindful of (from μνημων, mindful) with genitive (Joh 15:20) or accusative (Mat 16:9). "Keep in mind." Cf. Heb 11:22.Them that had the rule over you ( των ηγουμενων υμων). Present middle participle of ηγεομα with genitive of the person ( υμων) as in verses Heb 13:17; Heb 13:24. The author reminds them of the founders of their church in addition to the long list of heroes in chapter Heb 13:11. See a like exhortation to respect and follow their leaders in 1Th 5:12. Few lessons are harder for the average Christian to learn, viz., good following.The word of God ( τον λογον του θεου). The preaching of these early disciples, apostles, and prophets (1Co 1:17).And considering the issue of their life ( ων αναθεωρουντες την εκβασιν της αναστροφης). No "and" in the Greek, but the relative ων (whose) in the genitive case after αναστροφης, "considering the issue of whose life." Present active participle of αναθεωρεω, late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Act 17:23. Εκβασις is an old word from εκβαινω, to go out (Heb 11:15, here only in N.T.), originally way out (1Co 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary).Imitate their faith ( μιμεισθε την πιστιν). Present middle imperative of μιμεομα, old verb (from μιμος, actor, mimic), in N.T. only here, 2Th 3:7; 2Th 3:9; 3Jn 1:11. Keep on imitating the faith of the leaders.8 Jesus Christ is the same yesterday and today, yea and forever
( Ιησους Χριστος εχθες κα σημερον ο αυτος κα εις τους αιωνας). There is no copula in the Greek. Vincent insists that εστιν be supplied between Ιησους and Χριστος, "Jesus is Christ," but it more naturally comes after Χριστος as the Revised Version has it. The old adverb εχθες is rare in the N.T. (Joh 4:52; Act 7:28; Heb 13:8). Here it refers to the days of Christ's flesh (Heb 2:3; Heb 5:7) and to the recent work of the leaders (Heb 13:7). "Today" ( σημερον, Heb 3:15) is the crisis which confronts them. "Forever" ( εις τους αιωνας) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (Heb 1:12) and the revelation of God in him (Heb 1:1) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.9 Be not carried away
( μη παραφερεσθε). Prohibition with μη and present passive imperative of παραφερω, old verb to lead along (Jdg 1:12), to carry past (Mar 14:36), to lead astray as here.By divers and strange teachings ( διδαχαις ποικιλαις κα ξεναις). For ποικιλος (many coloured) see Heb 2:4. Ξενος for guest we have had in Heb 11:13, but here as adjective meaning unheard of (1Pe 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Mat 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Gal 1:6-9; 2Ti 3:16.That the heart be established by grace ( χαριτ βεβαιουσθα την καρδιαν). Present passive infinitive of βεβαιοω (from βαινω) to make stable with the instrumental case χαριτ (by grace) and the accusative of general reference ( την καρδιαν). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ.That occupied themselves ( ο περιπατουντες). "That walked" in the ritualistic Jewish rules about meats.Were not profited ( ουκ ωφεληθησαν). First aorist passive indicative of ωφελεω, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.10 We have an altar
( εχομεν θυσιαστηριον). We Christians have a spiritual altar ( θυσιαστηριον), not a literal one (Heb 7:13). This metaphor is carried out.Whereof ( εξ ου). Our spiritual altar.The tabernacle ( τη σκηνη). Dative case with λατρευοντες (serve), σκηνη being used for "the whole ceremonial economy" (Vincent) of Judaism.11 Of those beasts whose blood
( ων ζωων το αιμα τουτων). The antecedent ( ζωων) of ων is here incorporated and attracted into the case of the relative, "the blood of which beasts" and then τουτων (genitive demonstrative) is added, "of these." Cf. Lev 4:12; Lev 4:21; Lev 16:27 for the Old Testament ritual in such cases. This is the only example in the LXX or N.T. where ζωων (animal) is used of a sacrificial victim. See also Exo 29:14; Exo 32:26 for burning without the camp.12 Wherefore Jesus also
( διο κα Ιησους). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (Heb 9:13-10). The purpose of Jesus is shown ( ινα αγιαση, ινα and the first aorist active subjunctive of αγιαζω, to sanctify), the means employed ( δια του ιδιου αιματος, by his own blood), the place of his suffering ( επαθεν, as in Heb 5:8) is also given ( εξω της πυλης, outside the gate, implied in Joh 19:17) which phrase corresponds to "outside the camp" of verse Heb 13:11.13 Let us therefore go forth to him
( τοινυν εξερχωμεθα προς αυτον). Inferential particle ( τοι, νυν), usually post-positive (Luk 20:25; 1Co 9:26) only N.T. examples. Present middle volitive subjunctive of εξερχομα. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach ( τον ονειδισμον αυτου φεροντες) as Jesus himself endured the Cross despising the shame (Heb 12:2) and as Moses accepted "the reproach of the Messiah" (Heb 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Rom 8:1) in it. This is the great passionate plea of the whole Epistle.14 An abiding city
( μενουσαν πολιν). Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Heb 11:10).15 Through him
( δι' αυτου). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one.Let us offer up ( αναφερωμεν). Present active volitive subjunctive of αναφερω, "let us keep on offering up." Jesus is living and let us go to him.A sacrifice of praise ( θυσιαν αινεσεως). This phrase occurs in Lev 7:12; Psa 54:8. The word αινεσις (from αινεω, to praise), common in LXX, is only here in N.T.The fruit of lips ( καρπον χειλεων). In apposition ( τουτ 'εστιν) and explanation of θυσιαν αινεσεως. Cf. Hos 14:3; Isa 57:19.Which made confession to his name ( ομολογουντων τω ονοματ αυτου). This use of ομολογεω with the dative in the sense of praise like εξομολογεω is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary).16 To do good
( της ευποιιας). Genitive case. Late compound from ευποιος ( ευποιεω), common in Epictetus, but here only in N.T., a doing good.To communicate ( κοινωνιας). Genitive case. See 2Co 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Rom 12:1; Jas 1:27) are all inward and ethical.Forget not ( μη επιλανθανεσθε). Prohibition with μη and the present middle imperative of επιλανθανω (Heb 6:10; Heb 13:2). Here with the genitive case.Is well pleased ( ευαρεστειτα). Present passive indicative of ευαρεστεω (Heb 11:5). With the associative instrumental case θυσιαις (sacrifices).17 Obey
( πειθεσθε). Present middle imperative of πειθω with dative case.Submit ( υπεικετε). Present active imperative of υπεικω, old compound to yield under, to give up. Here only in N.T.They watch ( αγρυπνουσιν). Present active indicative of αγρυπνεω old verb (from αγρεω, to search, υπνος, sleep), to seek after sleep, to be sleepless, be watchful (Mar 13:33).As they that shall give account ( ως λογον αποδωσοντες). Regular Greek idiom with ως and the future participle. For λογον αποδιδωμ, to render account, see Mat 12:36. These leaders as good shepherds recognize keenly their responsibility for the welfare of the flock.And not with grief ( κα μη στεναζοντες). "And not groaning" (cf. Rom 8:23).Unprofitable ( αλυσιτελες). Old double compound adjective (alpha privative and λυσιτελης and this from λυω, to pay, and τελος, tax, useful or profitable as Luk 17:2), not profitable, not advantageous, by litotes, hurtful, pernicious. Common rhetorical litotes, here only in N.T.18 Honestly
( καλως). Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1Th 2:18; 2Co 1:11; 2Co 1:17.19 That I may be restored to you the sooner
( ινα ταχειον αποκατασταθω υμιν). Purpose clause with ινα and the first aorist passive subjunctive of αποκαθιστημ, an old double compound as in Mat 12:13. What is meant by ταχειον (Joh 13:27; Joh 20:4) we do not know, possibly sickness. See verse Heb 13:23 also for ταχειον.20 The God of peace
( ο θεος της ειρηνης). God is the author and giver of peace, a Pauline phrase (6 times) as in 1Th 5:23.Who brought again from the dead ( ο αναγαγων εκ νεκρων). Second aorist active articular participle of αναγω (cf. Rom 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Heb 1:3, etc.).That great shepherd of the sheep ( τον ποιμενα των προβατων τον μεγαν). This phrase occurs in Isa 63:11 except τον μεγαν which the author adds as in Heb 4:14; Heb 10:21. So here, "the shepherd of the sheep the great one."With the blood of the eternal covenant ( εν αιματ διαθηκης αιωνιου). This language is from Zec 9:11. The language reminds us of Christ's own words in Mar 14:24 (Mat 26:28; Luk 22:20; 1Co 11:25) about "my blood of the covenant."21 Make you perfect
( καταρτισα). First aorist active optative of καταρτιζω, to equip, as in Heb 10:5. A wish for the future. See 1Co 1:10; 2Co 13:11; 2Ti 3:17.Working in us ( ποιων εν εμιν). "Doing in us." Some MSS. read "in you."Well-pleasing ( ευαρεστον). Compound adjective ( ευ, αρεστος). Usually with the dative (Rom 12:2), here with ενωπιον αυτου more like the Hebrew. This is one of the noblest doxologies in the N.T.22 Bear with
( ανεχεσθε). Present middle imperative (some MSS. have ανεχεσθα, infinitive) of ανεχω with the ablative, "hold yourselves back from" as in Col 3:13.The word of exhortation ( του λογου της παρακλησεως). His description of the entire Epistle. It certainly is that, a powerful appeal in fact.I have written ( επεστειλα). First aorist active indicative (epistolary aorist) of επιστελλω, old word to send a letter ( επιστολη) as in Act 15:20.In few words ( δια βραχεων). Common Greek idiom, here only in N.T. (from βραχυς, brief, short). Cf. δι' ολιγων εγραψα in 1Pe 5:12.23 Hath been set at liberty
( απολελυμενον). Perfect passive participle of απολυω, to set free, in indirect discourse after γινωσκετε. Possibly from prison if he came to Rome at Paul's request (2Ti 4:11; 2Ti 4:21).Shortly ( ταχειον). Same comparative as in verse Heb 13:19, "sooner" than I expect (?).24 They of Italy
( ο απο της Ιταλιας). Either those with the author in Italy or those who have come from Italy to the author outside of Italy.