‏ Hebrews 4:14-16

 A great high priest ( αρχιερεα μεγαν ). The author now takes up the main argument of the Epistle, already alluded to in 1:3; 2:17f.; 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), 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 (1:3) where he performs his function as our high priest. This idea will be developed later (6:19f.; 7:26-28; 9:11f.,24f.).

 Jesus the Son of God ( Ιησουν τον υιον του θεου ). The human name linked with his deity, clinching the argument already made (1:1-4:13).

 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 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 (3:1) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, 8:1-13; in a better sanctuary, 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (4:14-16) like that in 2:1-4 to hold fast to the high priest (14f.) and to make use of him (16).

 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 (Ro 12:15), both from  συνπασχω, to suffer with (1Co 12:26; Ro 8:17), occurring in Aristotle and Plutarch, in N.T. only in Hebrews (here and 10:34).

 One that hath been tempted ( πεπειρασμενον ). Perfect passive participle of  πειραζω, as already shown in 2:17f.

 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.

 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 (7:25; 10:1, 22; 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 (1:3, 8), but marked by grace because Jesus is there (Mt 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, 2:18 which see), in N.T. only here and Ac 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.

‏ Hebrews 5

 In things pertaining to God ( τα προς τον θεον ). Accusative of general reference as in 2:17 (Ro 15:17). The two essential points about any high priest are human sympathy (5:1-3) and divine appointment (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 8:3; 9:9 (1Ki 8:64).

 For sins ( υπερ αμαρτιων ). His own included (7:27) except in the case of Jesus.

 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 (Mr 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, 10:26) had no provision in the Levitical system. For deliberate apostasy (3:12; 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 Ac 28:20 ( αλυσιν, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

 For himself ( περ εαυτου ). Note  περ three times here ( περ του λαου, περ εαυτου, περ αμαρτιων ), but in verse 1  υπερ ανθρωπων, υπερ αμαρτιων. In the Koine this interchange of  περ (around) and  υπερ (over) is common (Mt 26:28).

 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.

 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 Ps 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, 43; 8:54; 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).

 In another place ( εν ετερω ). That is Ps 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 (5:10-7:28).

 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.

 Named of God ( προσαγορευθεις ). First aorist passive participle of  προσαγορευω, old verb to salute, to address, only here in N.T. Common in Plutarch.

 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 (5:11-6:20) before going on with the argument (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 6:12 (slack, sluggish). Plato calls some students  νωθρο (stupid).

 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 Ga 4:3, 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 6:1f.  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. (Ac 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.

 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. 1:2; 2:3 for the word spoken by Christ).

 For full-grown men ( τελειων ). Predicate genitive. The word is for adults, relative perfection ( τελειο ) in contrast with babes as in 1Co 2:6; 3:1; 13:11; Php 3:15; Eph 4:4, not absolute perfection (Mt 5:48).

 Their senses ( τα αισθητηρια ). The organs of perception (Stoic term for sense organs) from  αισθανομα (Lu 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 Lu 13:6; 14:19f. "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.

‏ Hebrews 6

 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 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 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, Lu 6:48f.). 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 (9:14), though the reference may be to touching a corpse (Nu 19:1f.; 31:19). There are frequent allusions to the deadening power of sin (Jas 2:17, 26; Joh 7:25; Rom 6:1, 11; 7:8; Col 2:13; Eph 2:1, 5). The use of repentance and faith together occurs also elsewhere (Mr 1:15; Ac 20:21; 1Th 1:9).

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 (9:10) or elsewhere (Mr 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 Ac 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 (Mt 19:13), of healing (Mr 7:32), in the choice of the Seven (Ac 6:6), in the bestowal of the Holy Spirit (Ac 8:17f.; 19:6), in separation for a special task (Ac 13:3), in ordination (1Ti 4:14; 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; Ac 24:15) is easily seen to be basal (cf. 1Co 15) as well as eternal judgment (timeless and endless).

 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 Ac 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 (13:23) if the way opens, a less probable interpretation.

 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 Lu 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 6.  Hαπαξ here is "once for all," not once upon a time ( ποτε ) and occurs again (9:7, 26, 27, 28; 12:26, 27).

 Tasted of the heavenly gift ( γευσαμενους της δωρεας της επουρανιου ). First aorist middle participle of  γευω, old verb once with accusative (verse 5,  καλον ρημα, δυναμεις ), usually with genitive (Heb 2:9) as here.

 Partakers of the Holy Ghost ( μετοχους πνευματος αγιου ). See 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).

 It is impossible to renew them again ( αδυνατον παλιν ανακαινιζειν ). The  αδυνατον (impossible) comes first in verse 4 without  εστιν (is) and there is no "them" in the Greek. There are three other instances of  αδυνατον in Hebrews (6:18; 10:4; 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. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 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 Mt 1:19.

 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 (Lu 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 (Ac 2:46) or with accusative (Ac 24:25).

 If it beareth ( εκφερουσα ). Present active participle of  εκφερω, conditional participle. For "thorns and thistles" see Mt 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; Ro 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.

 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 6:4-8.

 That accompany salvation ( εχομενα σωτηριας ). "Things holding on to salvation" (Mr 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).

 And we desire ( επιθυμουμεν δε ). Literary plural again like  πεπεισμεθα (6:9). He is not wholly satisfied with them as he had already shown (5:11-14). They have not given up Christ (6:4-8), but many of them are still babes ( νηπιο, 5:13) and not adults ( τελειο, 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 3:6, 14.

 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 (5:11).

 Imitators ( μιμητα ). See 1Th 1:6; 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 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of "faith and long-suffering."

 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.

 Surely ( ε μην ). By itacism for  η μην (Deissmann, Bible Studies, p. 205). The quotation is from Ge 22:16f. (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).

 Having patiently endured ( μακροθυμησας ). First aorist active participle of  μακροθυμος ( μακροσ, θυμος, long spirit) illustrating  μακροθυμια of verse 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.

 In every dispute ( πασης αντιλογιας ). Objective genitive of old word several times in Hebrews (6:16; 7:7; 12:3). Talking back, face to face, in opposition.

 Final ( περας ). Limit, boundary (Mt 12:42). Men may perjure themselves.

 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), Mt 14:7, 9.

 By two immutable things ( δια δυο πραγματων αμεταθετων ). See verse 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 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 Ac 14:6. The word occurs for fleeing to the cities of refuge (De 4:42; 19:5; Jos 20:9).

 To lay hold of ( κρατησα ). First aorist active (single act) infinitive of  κρατεω in contrast with present tense in 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 (12:2).

 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 Ac 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 Ac 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

 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 (5:10f.).

‏ Hebrews 7

 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 Ge 14:18-20; Ps 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 1-3 "a little sermon" on 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 Ge 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 Lu 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 (Mr 5:7; Lu 8:28).

 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 3 (the Son of God) is a long parenthesis with  ουτος of verse 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. 1:8) and Salem (peace).

 Without father, without mother, without genealogy ( απατωρ, αμητωρ, αγενεαλογητος ). Alliteration like Ro 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 (7:3; 10:1, 14, 21).

 How great ( πηλικος ). Geometrical magnitude in contrast to arithmetical ( ποσος ), here only in N.T., "how distinguished." He received tithes from Abraham (verses 4-6a) and he blessed Abraham (6b-7) and even Levi is included (verses 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. (Ac 2:29).

 The priest's office ( την ιερατειαν ). LXX and Koine word from  ιερευς, in N.T. only here and Lu 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. 5:8) with  καιπερ (perfect active of  εξερχομα ).

 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 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. 6:12, 13-15 for allusion to the repeated promises to Abraham (Ge 12:3, 7; 13:14; 15:5; 17:5; 22:16-18).

 Dispute ( αντιλογιας ). Ablative case with  χωρις. For the word see 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.

 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.

 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."

 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.

 Perfection ( τελειωσις ). Abstract substantive of  τελειοω. More the act than the quality or state ( τελειοτης, 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 12, 24. Cf.  ιερετια in verse 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 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.

 The priesthood being changed ( μετατιθεμενης της ιεροσυνης ). Genitive absolute with present passive participle of  μετατιθημ, old word to transfer (Ga 1:6).

 A change ( μεταθεσις ). Old substantive from  μετατιθημ. In N.T. only in Heb. (7:12; 11:5; 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 ).

 Belongeth to another tribe ( φυλης ετερας μετεσχηκεν ). See 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 Mt 5:23; Lu 1:11).

 It is evident ( προδηλον ). Old compound adjective ( προ, δηλος ), openly manifest to all, in N.T. only here and 1Ti 5:24f.

 Hath sprung ( ανατεταλκεν ). Perfect active indicative of  ανατελλω, old compound to rise up like the sun (Mt 5:45).

 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 Php 1:23.

 Likeness ( ομοιοτητα ). See 4:15, only N.T. examples. Cf. the verb in verse 3.

 Ariseth another priest ( ανιστατα ιερευς ετερος ). As said in verse 11, now assumed in condition of first class.

 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.

 It is witnessed ( μαρτυρειτα ). Present passive indicative of  μαρτυρεω. The author aptly quotes again Ps 110:4.

 A disannulling ( αθετησις ). Late word from  αθετεω (alpha privative and  τιθημ ), to set aside (Mr 6:26), in N.T. only here and 9:26. Common in the papyri in a legal sense of making void. Involved in  μεταθεσις (change in verse 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 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.

 Made nothing perfect ( ουδεν ετελειωσεν ). Another parenthesis. First aorist active indicative of  τελειοω. See verse 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 (6:18-20) does bring us near to God ( εγγιζομεν τω θεω ) as we come close to God's throne through Christ (4:16).

 Without the taking of an oath ( χωρις ορκωμοσιας ). As in Ps 110:4.

 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 21).

 But he with an oath ( ο δε μετα ορκωμοσιας ). Positive statement in place of the negative one in verse 20.

 By so much also ( κατα τοσουτο κα ). Correlative demonstrative corresponding to  καθ' οσον (the relative clause) in verse 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 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, 8:6) between God and man (Son of God and Son of man).

 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 Php 1:25 and in the ablative case.

 Because he abideth ( δια το μενειν αυτον ). Same idiom as in verse 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 3. God placed Christ in this priesthood and no one else can step into it. See verse 11 for  ιερωσυνη.

 Wherefore ( οθεν ). Since he alone holds this priesthood.

 To the uttermost ( εις το παντελες ). Old idiom, in N.T. only here and Lu 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 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 Ro 8:34. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).

 Became us ( ημιν επρεπεν ). Imperfect active indicative of  πρεπω as in 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 (2:17f.) as just explained in 7:24f. 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. Ac 2:24; 13:35.

 Guileless ( ακακος ). Without malice, innocent. In N.T. only here and Ro 16:18.

 Undefiled ( αμιαντος ). Untainted, stainless. In the papyri. Not merely ritual purity (Le 21:10-15), but real ethical cleanness.

 Separated from sinners ( κεχωρισμενος απο των αμαρτωλων ). Perfect passive participle. Probably referring to Christ's exaltation (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 ).

 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 9:14 where  εαυτον προσηνεγκεν is used. Old verb for sacrifice to place on the altar (1Pe 2:5, 24).

 After the law ( μετα τον νομον ). As shown in verses 11-19, and with an oath (Ps 110:4).

 Son ( υιον ). As in Ps 2:7; Heb 1:2 linked with Ps 110:4.

 Perfected ( τετελειωμενον ). Perfect passive participle of  τελειοω. The process (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 (2:17f.; 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice.

‏ Hebrews 8

 In the things which we are saying ( επ τοις λεγομενοις ). Locative case of the articular present passive participle of  λεγω after  επ as in Lu 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 (Ac 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 4:16-7:28 and in particular 7:26 ( τοιουτος ) 7:27, 28. But the discussion of the priestly work of Jesus continues through 12:3.  Τοιουτος is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6). He is himself a better priest than Aaron ( τοιουτος in 8:1 such as shown in 4:16-7:28); he works in a better sanctuary (8:2, 5); he offers a better sacrifice (8:3f.); he is mediator of a better covenant (8:6); his work rests on better promises (8:6); hence he has obtained a better ministry as a whole (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, 8:7-13. (2) The better sanctuary, 9:1-12. (3) The better sacrifice, 9:13-10:18. (4) The better promises, 10:19-12:3. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28).

 Sat down ( εκαθισεν ). Repetition of 1:3 with  του θρονου (the throne) added. This phrase prepares the way for the next point.

 Minister ( λειτουργος ). See on Ro 13:6; Php 2:25.

 Of the sanctuary ( των αγιων ). "Of the holy places" ( τα αγια ), without any distinction (like 9:8f.; 10:19; 13:11) between the holy place and the most holy place as in 9:2f.

 Of the true tabernacle ( της σκηνης της αληθινης ). By way of explanation of  των αγιων. For  σκηνη see Mt 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. Nu 24:6.

 Is appointed ( καθιστατα ). As in 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 5:1, with  δωρα τε κα θυσιας as there.

 It is necessary ( αναγκαιον ). A moral and logical necessity (from  αναγκη necessity) as seen in Ac 13:46; Php 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 3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Ac 21:16; Heb 12:28 (possibly here merely futuristic), but note  ο προσφερε (present indicative) in 9:7. See Robertson, Grammar, p. 955.

 On earth ( επ γης ). As opposed to  εν τοις ουρανοις (verse 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 3). Jesus was not of the tribe of Levi and so could not serve here.

 Serve ( λατρευουσιν ). Present active indicative of  λατρευω for which verb see on Mt 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 Mt 4:16; Mr 4:32; Col 2:17. See same idea in Heb 9:23. For difference between  σκια and  εικων see 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 Mt 2:12, 22; Lu 2:26. The word "God" is not used, but it is implied as in Ac 10:22; Heb 12:25. So in LXX, Josephus, and the papyri.

 For saith he ( γαρ φησ ). Argument from God's command (Ex 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 Ex 25:40 and quoted also by Stephen in Ac 7:44. For  τυπος see already Joh 20:25; Ro 6:17, etc. The tabernacle was to be patterned after the heavenly model.

 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 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 1:4.

 The mediator ( μεσιτης ). Late word from  μεσος (amid) and so a middle man (arbitrator). Already in Ga 3:19f. and see 1Ti 2:5. See Heb 9:15; 12:24 for further use with  διαθηκη.

 Of a better covenant ( κρειττονος διαθηκης ). Called "new" ( καινησ, νεας in 9:15; 12:24). For  διαθηκη see Mt 26:28; Lu 1:72; Ga 3:17, etc. This idea he will discuss in 8:7-13.

 Hath been enacted ( νενομοθετητα ). Perfect passive indicative of  νομοθετεω as in 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 6:12-17, Will be developed in 10:19-12:3 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.

 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 Lu 1:6; Php 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 7:11.

 Finding fault with them ( μεμφομενος αυτους ). Present middle participle of  μεμφομα (cf.  αμεμπτος ), old verb, in N.T. only here and Ro 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 8-12; Jer 38:31-34 (in LXX 31:31-34) in full which calls for little explanation or application to prove his point (verse 13).

 I will make ( συντελεσω ). Future active of  συντελεω, old compound verb to accomplish as in Mr 13:4; Ro 9:28.

 A new covenant ( διαθηκην καινην ). In 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, 14;  νεος is young or not yet old.

 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 (Ac 14:22). The Israelites broke the covenant. Then God annulled it.

 I regarded not ( ημελησα ). "I neglected" as in 2:3. The covenant was void when they broke it.

 This ( αυτη ). The "new" one of verse 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 (Ex 6:7), now at last to be a fact.

 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 Lu 15:15; 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. 2:13,  εσομα πεποιθως ).

 Merciful ( ιλεως ). Old Attic adjective for  ιλαος, common in the LXX, only here in N.T., from which  ιλασκομα comes (Lu 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.

 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, Mt 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"?

‏ Hebrews 9

 Even the first covenant ( κα η πρωτη ).  Κα (even) is doubtful. No word for covenant with  πρωτε (cf. 8:7).

 Had ( ειχε ). Imperfect active, used to have.

 Ordinances ( δικαιωματα ). Regulations (from  δικαιοω ) as in Lu 1:6; Ro 5:16.

 Of divine service ( λατρειας ). No word for "divine," though worship is meant as in Ro 9:4; Php 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 (Ex 36:3; Nu 3:38) like  των αγιων in 8:2.  Κοσμικον is a late adjective (Aristotle, Plutarch) from  κοσμος, relating to this world, like  επ γης (upon earth) of 8:4. It is in the predicate position, not attributive.

 A tabernacle the first ( σκηνη η πρωτη ). See 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 (8:7, 13; 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 3:3. For the furniture see Ex 25; 26. Three items are named here: the candlestick ( η λυχνια, late word for  λυχνιον ) or lampstand, necessary since there were no windows (Ex 25:31-39); the table ( η τραπεζα, old word, Mt 15:27) for the bread (Ex 25:23-30; Le 24:6 of pure gold); the shewbread ( η προθεσις των αρτων ) as in Ex 25:30; 40:23; Le 24:5-9. Probably a hendiadys for the table with the loaves of God's Presence.

 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 6:19. Cf. also Mt 27:51.

 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; Ex 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 (Ex 30:1-10). Apparently the altar of incense was in the Holy Place, though in Ex 30:1-10 it is left quite vague. B puts it in verse 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 (Ex 25:10f.). 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 Ex 16:32-34. For Aaron's rod that budded ( η βλαστησασα, first aorist active participle of  βλαστανω ) see Nu 17:1-11. For the tables of the covenant see Ex 25:16f.; 31:18; De 9:9; 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).

 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 (Ex 25:18-22). They are called  ζωα (living creatures) in the LXX (Isa 6:2f.; Eze 1:5-10; 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 Ro 3:25 (Deissmann, Bible Studies, pp. 124-35).

 Severally ( κατα μερος ). In detail, distributive use of  κατα with  μερος (part).

 These things having been thus prepared ( τουτων ουτως κατεσκευασμενων ). Genitive absolute with the perfect passive participle of  κατασκευαζω for which verb see verse 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, Ac 3:3; 21:18, 26.

 Accomplishing ( επιτελουντες ). Present active participle of  επιτελεω for which see 8:5.

 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 Le 16:14f. 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 (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 Ge 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.

 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 12:27.

 The way into the Holy place ( την των αγιων οδον ). Here as in verses 12, 25  των αγιων is used for the very Presence of God as in 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 3) kept the priests out of the Holy of Holies (the very Presence of God).

 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; 11:19. See on Mt 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; Ro 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 5:1; 8:3.

 As touching the conscience ( κατα συνειδησιν ). For  συνειδησις see 1Co 8:10; 10:17; Ro 2:15. This was the real failure of animal sacrifice (10:1-4).

 Make the worshipper perfect ( τελειωσα τον λατρευοντα ). First aorist active infinitive (2:10). At best it was only ritual or ceremonial purification (7:11), that called for endless repetition (10:1-4).

 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" (Lu 12:52; Joh 12:16; Ac 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; 8:6; 9:10; Ro 12:6) say "different" or "various."  Βαπτισμοις is, of course, the Jewish ceremonial immersions (cf. Mr 7:4; Ex 29:4; Le 11:25, 28f.; Nu 8:7; Re 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 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 7:10-17; 8:13 and argued clearly by Paul in Ga 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 Ac 24:2f. Christianity itself is the great Reformation of the current Judaism (Pharisaism) and the spiritual Judaism foreshadowed by the old Abrahamic promise (see Ga 3; Ro 9).

 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; Ro 2:27; 14:20) as accompaniment, not the local idea (4:14; 10:20). Christ as High Priest employed in his work the heavenly tabernacle (8:2) after which the earthly was patterned (9:24).

 Not made with hands ( ου χειροποιητου ). Old compound verbal for which see Mr 14:58; Ac 7:48; 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; Ro 8:19. For the idea see 2Co 4:18; Heb 8:2. This greater and more perfect tabernacle is heaven itself (9:24).

 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 7), but he offered his own blood. He is both victim and High Priest. See the same phrase in 13:12; Ac 20:28.

 Once for all ( εφαπαξ ). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7).

 Into the holy place ( εις τα αγια ). Here, as in verses 8, 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 Lu 1:68; 2:38. But  απολυτρωσις elsewhere (as in Lu 21:28; Ro 3:24; Heb 9:15; 11:35). For "eternal" ( αιωνιαν, here feminine form) see 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced.

 Ashes ( σποδος ). Old word, in N. T. only here, Mt 11:21; Lu 10:13. Common in LXX.

 Of a heifer ( δαμαλεως ). Old word ( δαμαλις ), a red heifer whose ashes mingled with water ( μετα υδατος, verse 19) were sprinkled ( ραντιζουσα, present active participle of  ραντιζω, in LXX, though  ραινω more common) on the contaminated or defiled ones (Nu 19) as the blood of bulls and goats was offered for sins (Le 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 9). The cow was  αμωμον, the individual  καθαρος.

 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 5:1, 3; 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 (Ex 29:1; Le 1:3, 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 6:1. "A pause might be made before  εργων, from dead--(not bodies but) works."

 Mediator of a new covenant ( διαθηκης καινης μεσιτης ). See 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 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.

 A testament ( διαθηκη ). The same word occurs for covenant (verse 15) and will (verse 16). This double sense of the word is played upon also by Paul in Ga 3:15f. 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 3:6, 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 ).

 The first covenant ( η πρωτη ). Supply  διαθηκη as in 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 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.

 When every commandment had been spoken ( λαληθεισης ). Genitive absolute with first aorist passive participle feminine singular of  λαλεω. The author uses the account in Ex 24:3f. "with characteristic freedom" (Moffatt). There is nothing there about the water, the scarlet wool ( εριον, diminutive of  εροσ, ειρος, old word, here and in Re 1:14; for  κοκκινος see on Mt 27:6, 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 (Nu 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 Ex 40:9f.; Le 8:10f. 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. Mr 7:4; Heb 10:22; Re 19:13.

 This is ( τουτο ). Instead of  ιδου of the LXX (Ex 24:8), just like our Lord's words in Mr 14:24, a possible reminiscence of the Master's words (Dods). The author also has  ενετειλατο (he commanded) for  διεθετο of the LXX.

 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 19. In Ex 40:9 Moses sprinkled the tabernacle with oil. It had not been erected at the time of Ex 24:5f. 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.

 I may almost say ( σχεδον ). Old adverb, only three times in the N.T., here, Ac 13:44; 19:26. Here it qualifies the entire clause, not just  παντα.

 With blood ( εν αιματ ). In blood. There were exceptions (Ex 19:10; 32:30f.; Le 5:11f.; 15:5; Nu 16:46f.; 31:23f., 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 Mt 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.

 The copies ( τα υποδειγματα ). See 8:5 for this word, the earthly (8:4; 9:1) tabernacle.

 With these ( τουτοις ). Instrumental case of  ουτος, like the rites above described (verse 19), perhaps with some disparagement.

 Themselves ( αυτα ). The heavenly realities (8:2, 5; 9:11f.).

 With better sacrifices ( κρειττοσιν θυσιαις ). Instrumental case again. Point of this section (9:13-10:18).

 Than these ( παρα ταυτας ). Use of  παρα and the accusative case after a comparative as in 1:4, 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.

 Made with hands ( χειροποιητα ). See verse 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 (Mt 27:53; Joh 14:21f.). For the phrase see Ps 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Heb 7:25; Ro 8:34; 1Jo 2:1f.

 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 5:1, 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" (Lu 16:12).

 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 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 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1Pe 1:19f.; Re 13:8).

 At the end ( επ συντελεια ). Consummation or completion as in Mt 13:39f. 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 7:18 for the word  αθετησις. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

 It is appointed ( αποκειτα ). Present middle (or passive) of  αποκειμα, "is laid away" for men. Cf. same verb in Lu 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 (Mt 25:31-46; Joh 5:25-29).

 Once ( απαξ ). "Once for all" (verse 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 Php 3:20 of waiting for the coming of Christ as Saviour.

‏ Hebrews 10

 Shadow ( σκιαν ). The contrast here between  σκια (shadow, shade caused by interruption of light as by trees, Mr 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 (9:11).

 Continually ( εις το διηνεκες ). See this phrase also in 7:3; 9:12, 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 9:9.

 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 (Ac 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 9:14.

 Having been once cleansed ( απαξ κεκαθαρισμενους ). Perfect passive participle of  καθαριζω, "if they had once for all been cleansed."

 A remembrance ( αναμνησις ). A reminder. Old word from  αναμιμνησκω, to remind, as in Lu 22:19; 1Co 11:24f.

 Should take away ( αφαιρειν ). Present active infinitive of  αφαιρεω. Old verb and common in N.T., only here and Ro 11:27 with "sins". Cf. 9:9.

 When he cometh into the world ( εισερχομενος εις τον κοσμον ). Reference to the Incarnation of Christ who is represented as quoting Ps 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.

 Thou hadst no pleasure ( ουκ ευδοκησας ). First aorist active indicative of  ευδοκεω, common for God's good pleasure (Mt 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).

 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).

 Saying above ( ανωτερον λεγων ). Christ speaking as in verse 5. "Higher up" ( ανωτερον, comparative of  ανω, up) refers to verses 5, 6 which are quoted again.

 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 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 (Mt 2:16). By "the first" ( το πρωτον ) he means the system of animal sacrifices in verse 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 9 (following verse 8). This is the author's exegesis of the Psalm.

 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).

 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 Ac 27:20.

 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 1:3 for  εκαθισεν.

 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 Ps 110:1 again.

 He hath perfected ( τετελειωκεν ). Perfect active indicative of  τελειοω. He has done what the old sacrifices failed to do (verse 1).

 Them that are sanctified ( τους αγιαζομενους ). Articular participle (accusative case) present passive of  αγιαζω (note perfect in verse 10) either because of the process still going on or because of the repetition in so many persons as in 2:11.

 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 Ps 40:7-9 by repeating from Jeremiah (Jer 31:31ff.) what he had already quoted (8:8-12).

 After he hath said ( μετα το ειρηκενα ). Accusative case after  μετα of the articular infinitive perfect active, "after the having said."

 With them ( προς αυτους ). The author changes  τω οικω Ισραελ (8:10) thus without altering the sense. He also changes the order of "heart" ( καρδιας ) and "mind" ( διανοιαν ) from that in 8:10.

Here again the writer adds "their iniquities" ( των ανομιων ) to "sins" of 8:12 and reads  μνησθησομα (first future passive) with  ου μη rather than  μνησθω (first aorist passive subjunctive) of 8:12 (the more common idiom). It is uncertain also whether the writer means verse 17 to be the principal clause with 15, 16 as subordinate or the whole quotation to be subordinate to  μετα το ειρηκενα of verse 15 with anacoluthon in verse 18. At any rate verse 17 in the quotation does not follow immediately after verse 16 as one can see in 8:10-12 (skipping part of 8:10 and all of 8:11).

 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 (9:13-10:18). As Jeremiah had prophesied, there is actually remission ( αφεσις, removal) of sins. Repetition of the sacrifice is needless.

 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.