Heb 10:19-25 | RWP | e4.org | Having therefore ( εχοντες ουν ). The author now gives a second (the first in ) resume of the five arguments concerning the superior priestly work of Christ ( ) coupled with an earnest exhortation like that in , with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ ( ). Boldness ( παρρησιαν ). This is the dominant note all through the Epistle ( ; ; , ). 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 ( ). This is the better sanctuary ( ). By the blood of Jesus ( εν τω αιματ Ιησου ). This is the better sacrifice just discussed ( ).

‏ Hebrews 10:19-25

Having therefore ( εχοντες ουν ). The author now gives a second (the first in 8:1-6) resume of the five arguments concerning the superior priestly work of Christ (10:19-25) coupled with an earnest exhortation like that in 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 (10:26-12:3).

Boldness ( παρρησιαν ). This is the dominant note all through the Epistle (3:6; 4:16; 10:19, 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 (6:18-20). This is the better sanctuary (9:1-12).

By the blood of Jesus ( εν τω αιματ Ιησου ). This is the better sacrifice just discussed (9:13-10:18).

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" (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 (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; 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 2:17f.; 4:16).

A great priest ( ιερεα μεγαν ). As has been shown in 4:14-7:28.

Over the house of God ( επ τον οικον του θεου ). As God's Son (3:5f.).

Let us draw near ( προσερχωμεθα ). Present middle volitive subjunctive as in 4:16 with which exhortation the discussion began. There are three exhortations in verses 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 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 (9:18-22) and the shedding of Christ's blood for the cleansing of our consciences (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.

Let us hold fast ( κατεχωμεν ). Present (keep on holding fast) active volitive subjunctive of κατεχω as in 3:6, 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 (10:26-12:3) and already alluded to (6:13f.; 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.

Let us consider one another ( κατανοωμεν αλληλους ). Present (keep on doing so) active volitive subjunctive of κατανοεω. The verb used about Jesus in 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 Ac 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).

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 Mt 23:37; Lu 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 Lu 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 (Ro 13:12).