‏ Hebrews 10:19-39

 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).

 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 6:4f.

 There remaineth no more ( ουκετ απολειπετα ). "No longer is there left behind" (present passive indicative as in 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18).

 Expectation ( εκδοχη ). Usually reception or interpretation from  εκδεχομα (Heb 11:10), only here in N.T. and in unusual sense like  προσδοκια, like  απεκδεχομα (Ro 8:19, 23, 25), this sense apparently "coined by the writer" (Moffatt) from his use of  εκδεχομα in 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; Ps 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.

 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 Mr 7:9), but note  αθετησις (Heb 7:18; 9:26).

 Without mercy ( χωρις οικτιρμων ). See 2Co 1:3. This was the law (De 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 9:17.

 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 (Mt 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. 6:4-8).

 An unholy thing ( κοινον ). Common in the sense of uncleanness as Peter used it in Ac 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 (6:4).

 We know him that said ( οιδαμεν τον ειποντα ). God lives and is true to his word. He quotes De 32:35 (cf. Ro 12:19). For  εκδικησις see Lu 18:7f. God is the God of justice. He is patient, but he will punish.

 And again ( κα παλιν ). De 32:36.

 A fearful thing ( φοβερον ). Old adjective (from  φοβεω, to frighten). In N.T. only in Heb. (10:27, 31; 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 (3:12).

 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 (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 6:4 (regeneration) and like "the full knowledge of the truth" in 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. 2:10 for the benefit of "sufferings" in training.

 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 Ro 15:3.

 Partakers ( κοινωνο ). Partners (Lu 5:10) with those ( των objective genitive).

 So used ( ουτως αναστρεφομενων ). Present middle articular participle of  αναστρεφω, to conduct oneself (2Co 1:12).

 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 Ro 13:1, 3; 15:7.

 The spoiling ( την αρπαγην ). "The seizing," "the plundering." Old word from  αρπαζω. See Mt 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 Mt 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. Ro 1:22).

 A better possession ( κρεισσονα υπαρξιν ). Common word in the same sense as  τα υπαρχοντα above, in N.T. only here and Ac 2:45. In place of their plundered property they have treasures in heaven (Mt 6:20).

 Abiding ( μενουσαν ). Present active participle of  μενω. No oppressors (legal or illegal) can rob them of this (Mt 6:19ff.).

 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 Mr 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 23.

 Which ( ητις ). Your boldness of verse 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, 2:2; 11:26.

 Of patience ( υπομονης ). Old word for remaining under trial (Lu 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 (Lu 7:37), in the middle to get back one's own (Mt 25:27), to receive. See also 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

 A very little while ( μικρον οσον οσον ). From Isa 26:20 as an introduction to the quotation from Hab 2:3f.

 He that cometh ( ο ερχομενος ). The article  ο is added to  ερχομενος in Hab 2:3 and is given here a Messianic application.

 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 Ac 20:20, 27; Ga 2:12. See Ro 1:17 for the quotation also of "the just shall live by faith."

 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 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 (Lu 17:33) to purchase (Ac 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.

‏ Hebrews 11

 Now faith is ( εστιν δε πιστις ). He has just said that "we are of faith" (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 1:3, the sense of assurance (une assurance certaine, Menegoz) in 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 (Mt 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.

 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" (Mr 7:3, 5; Mt 15:2).

 Had witness borne to them ( εμαρτυρηθησαν ). First aorist passive of  μαρτυρεω (cf. 7:8), "were testified to."

 By faith ( πιστε ). Instrumental case of  πιστις which he now illustrates in a marvellous way. Each example as far as verse 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 Mt 15:17; Ro 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 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 (Lu 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 Ro 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.

 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 Mt 6:25; Lu 10:31; 12:23; Heb 3:3.

 Than Cain ( παρα Καιν ). For this use of  παρα after comparative see 1:4, 9. For the incident see Ge 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 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. Ro 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. Ge 4:10; Heb 12:24. Speaks still through his faith.

 Was translated ( μετετεθη ). First aorist passive indicative of  μετατιθημ, old verb to transpose, to change as in 7:12; Ac 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 Mt 21:23; Ro 1:24; 7:3, etc. (Robertson, Grammar, p. 1002).

 He was not found ( ουχ ηυρισκετο ). Imperfect passive of  ευρισκω from Ge 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 7:12 for change. See also 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 11:5f.; 13:16. With dative case  θεω. Quoted here from Ge 5:22, 24. The word is common of a servant pleasing his master.

 Impossible ( αδυνατον ). Strong word as in 6:4, 18. See Ro 8:8 for same idea with  αρεσα ( αρεσκω, Ga 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 (Ro 1:19ff.) 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 (10:35; 11:26).

 Seek after ( εκζητουσιν ). That seek out God.

 Being warned of God ( χρηματισθεις ). First aorist passive participle of  χρηματιζω, old word for oracular or divine communications as already in 8:5 (cf. Mt 2:12, 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 Ac 23:10), often in LXX.

 An ark ( κιβωτον ). Ge 6:15; Mt 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 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 (Ge 6:9).

 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 ).

 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 Lu 24:18. Called  παροικον (sojourner) in Ac 7:6.

 In the land of promise ( εις γην της επαγγελιας ). Literally, "land of the promise." The promise made by God to him (Ge 12:7; 13:15; 17:8).

 As in a land not his own ( ως αλλοτριαν ). For  αλλοτριος (belonging to another) see 9:25; 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, Ro 8:17; Eph 3:6; 1Pe 3:7. "Co-heirs" with Abraham.

 He looked for ( εξεδεχετο ). Imperfect middle of  εκδεχομα (see on 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment.

 The foundations ( τους θεμελιους ). Not just "tents" ( σκηναις, verse 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 (Ac 17:29; 18:3), craftsman, artificer, in N.T. only here and Ac 19:24, 38.

 Maker ( δημιουργος ). Old word from  δημιος (public) and  εργον, a worker for the public, artisan, framer, here only in N.T.

 To conceive seed ( εις καταβολην σπερματος ). For deposit of seed. See 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.

 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 (Ro 4:19), here by hyperbole.

 By the sea shore ( παρα το χειλος της θαλασσης ). "Along the lip of the sea" (from Ge 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.

 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 9-12 (Abraham, Sarah, Isaac, Jacob).

 Not having the promises ( μη κομισαμενο τας επαγγελιας ). First aorist middle participle of  κομιζω, to obtain, as in 10:36; 11:39. And yet the author mentions Abraham (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 (Mt 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 (Ge 23:4; 47:9).

 Pilgrims ( παρεπιδημο ). Late double compound ( παρα, επι, δημος ), a sojourner from another land, in N.T. only here and 1Pe 1:1; 2:11.

 A country of their own ( πατριδα ). Land of the fathers ( πατηρ ), one's native land (Joh 4:44). Cf. our patriotic, patriotism.

 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 (Mt 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

 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).

 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 Ge 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 Ac 28:7. It seemed the death of his hopes.

 Was offering up ( προσεφερεν ). It is the imperfect of an interrupted action like  εκαλουν in Lu 1:59.

 To whom it was said ( προς ελαληθη ). First aorist passive indicative of  λαλεω (Ge 21:12). God's very words were in the heart of Abraham now about Isaac "his only son" ( τον μονογενη. Cf. Lu 7:12).

 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 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).

 Even concerning things to come ( κα περ μελλοντων ). As told in Ge 27:28-40 when Isaac blessed Jacob and Esau.

 Leaning upon the top of his staff ( επ το ακρον της ραβδου αυτου ). From Ge 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.

 When his end was nigh ( τελευτων ). Present active participle of  τελευταω, to finish or close (Mt 2:19), "finishing his life."

 Of the departure ( περ της εξοδου ). Late compound for way out, exit as here, metaphorically of death as here (Lu 9:31; 2Pe 1:15).

 Concerning his bones ( περ των οστεων αυτου ). Uncontracted form as in Mt 23:27.

 Was hid ( εκρυβη ). Second aorist passive indicative of  κρυπτω, to hide, as in Mt 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 Ac 7:20, about Moses both times. Quoted from Ex 2:2f.  The king's commandment ( το διαταγμα του βασιλεως ). Late compound for injunction from  διατασσω, only here in the N.T.

 When he was grown up ( μεγας γενομενος ). "Having become great" (from Ex 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 ).

 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; 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 Mt 13:21; Mr 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.

 The reproach of Christ ( τον ονειδισμον του Χριστου ). See Ps 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 (12:2; 13:12). There is today as then (Heb 13:13) a special reproach ( ονειδισμος, already, 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 Mt 6:19f.). 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 10:35.

 Not fearing ( μη φοβηθεις ). Negative  μη with first aorist passive participle of  φοβεω here used transitively with the accusative as in Mt 10:26. Moses did flee from Egypt after slaying the Egyptian (Ex 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. (Lu 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).

 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 Ex 12:7, 22 but in the LXX  προσχεω is the usual term for the act (Ex 24:6; 29:16; Le 1:5, 11; De 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, 12:20; Col 2:21. The articular participle  ο ολοθρευων is from Ex 11:23. For  πρωτοτοκα see Lu 2:7; Ex 12:29.

 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 De 28:56, in N.T. only here and verse 36, though a classical idiom (Demosthenes, etc.).

 Were swallowed up ( κατεποθησαν ). First aorist passive indicative of  καταπινω, to drink down, to swallow down (Mt 23:24).

 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 Ac 14:20. Antecedent action here.

 Having received the spies with peace ( δεξαμενη τους κατασκοπους μετ' ειρηνης ). First aorist middle participle of  δεχομα, to welcome (Lu 10:8, 10).  Κατασκοπος is an old compound ( κατασκοπεω, Ga 2:4), used of scout or spy, in LXX, here only in N.T.

 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 (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.

 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 33, 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 Ac 10:35.

 Obtained promises ( επετυχον επαγγελιων ). Second aorist active indicative of  επιτυγχανω, old verb (already in 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (11:39f.).

 Stopped the mouths of lions ( εφραξαν στοματα λεοντων ). First aorist active indicative of  φρασσω, old verb to fence in, to block up. See Da 6:18-23.

 Quenched the power of fire ( εσβεσαν δυναμιν πυρος ). First aorist active indicative of  σβεννυμ (Mt 12:20). See Da 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" (Lu 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" (Ps 18:34ff.).

 Armies of aliens ( παρεμβολας αλλοτριων ). Late compound ( παρα, εν, βαλλω ) for encampment (Polybius, Plutarch), barracks (Ac 21:34, 37), armies in battle line (Re 20:9 and here as in LXX and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

 By a resurrection ( εξ αναστασεως ). Cf. 1Ki 17:17ff.; 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.

 Of mockings and scourgings ( εμπαιγμων κα μαστιγων ).  Εμπαιγμος is from  εμπαιζω (Mt 20:19), late word, in LXX, here alone in N.T.  Μαστιγων ( μαστιξ, a whip, a scourge) is old and common enough (Ac 22:24).

 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 (Am 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 (Ac 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 Ex 17:13; Nu 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, 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 (Mt 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 13:3. See  συνκακουχεισθα in 11:25.

 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 Mt 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).

 These all ( ουτο παντες ). The whole list in verses 5-38. Cf. verse 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 (11:13), though they had individual special promises fulfilled as already shown (11:33).

 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 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.

‏ Hebrews 12:1-3

 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 12:1-3 really is the climax in the whole argument about the better promises (10:19-12:3) with a passionate appeal for loyalty to Christ.

 Us also ( κα ημεις ). We as well as "these all" of 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 Lu 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 (11:2, 4, 5, 33, 39) to God's fulfilling his promises as shown in chapter Heb 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 6:18, and also in 12:2). Dative case ( ημιν ) of personal interest.

 Looking unto ( αφορωντες εις ). Present active participle of  αφοραω, old verb to look away, "looking away to Jesus." In N.T. only here and Php 2:23. Fix your eyes on Jesus, after a glance at "the cloud of witnesses," for he is the goal. Cf. Moses in 11:26 ( απεβλεπεν ).

 The author ( τον αρχηγον ). See 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 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" Php 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 (1:3).

 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 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 2.

 Gainsaying ( αντιλογιαν ). Old word from  αντιλογος (from  αντιλεγω ), already in 6:16; 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 5. The rest of the Epistle drives home the argument.