Heb 5:7-9 | RWP | e4.org | In the days of his flesh ( εν ταις ημεραις της σαρκος αυτου ). Here (verses ) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" ( ) 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 ). An allusion to the Agony of Christ in Gethsemane. Supplications ( ικετηριας ). Socrates, Polybius, Job ( ) 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 . for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears ( ; ), but Gethsemane chiefly. To save him from death ( σωζειν εκ θανατου ). A reference to the cry of Jesus in Gethsemane ( ). Having been heard for his godly fear ( εισακουσθεις απο της ευλαβειας ). Old word from ευλαβης (taking hold well, from ευ, λαμβανω , the verb ευλαβεομα in N.T. only in ), in N.T. only here and . 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.

‏ Hebrews 5:7-9

In the days of his flesh ( εν ταις ημεραις της σαρκος αυτου ). Here (verses 7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (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 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 Lu 22:44f. 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; Lu 19:41), but Gethsemane chiefly.

To save him from death ( σωζειν εκ θανατου ). A reference to the cry of Jesus in Gethsemane (Mt 26:39).

Having been heard for his godly fear ( εισακουσθεις απο της ευλαβειας ). Old word from ευλαβης (taking hold well, Lu 2:25 from ευ, λαμβανω, the verb ευλαβεομα in N.T. only in Heb 11:7), in N.T. only here and 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.

Though he was a Son ( καιπερ ων υιος ). Concessive participle with καιπερ, regular Greek idiom as in 7:5; 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 Lu 2:40, 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.

Having been made perfect ( τελειωθεις ). First aorist passive participle of τελειοω, the completion of the process of training mentioned by this same verb in 2:10 "by means of sufferings" ( δια παθηματων ) as stated again here in verse 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, Lu 23:4, 14, 22; Ac 19:40. See same idea in Heb 2:10 ( αρχηγον ). See Isa 45:17.