# commentaries

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Fourth quotation, <a href='B:230 103:4'>Psa 103:4</a>, varies slightly from LXX in substituting a flame of fire for flaming fire.<p/>Who maketh his angels spirits [&#959; &#960; &#959; &#953; &#969; &#957; &#964; &#959; &#965; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#965; &#962; &#945; &#965; &#964; &#959; &#965; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#945;]. For spirits rend. winds 169 This meaning is supported by the context of the Psalm, and by <a href='B:500 3:8'>Joh 3:8</a>. Pneuma often in this sense in Class. In LXX, <a href='B:110 18:45'>1Ki 18:45</a>; <a href='B:110 19:11'>1Ki 19:11</a>; <a href='B:120 3:17'>2Ki 3:17</a>; <a href='B:220 1:19'>Job 1:19</a>. Of breath in N. T., <a href='B:600 2:8'>2Th 2:8</a>; <a href='B:730 11:11'>Rev 11:11</a>. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said : "God does with his angels whatever he will. When he wishes he makes them sitting : sometimes he makes them standing : sometimes he makes them winds, sometimes fire." " The subjection of the angels is such that they must submit even to be changed into elements. " The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour : wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind." ' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, "Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in <a href='B:310 3:23'>Lam 3:23</a>, 'they are new every morning. '" For leitourgouv ministers, see on ministration, <a href='B:490 1:23'>Luk 1:23</a>, and ministered, <a href='B:510 13:2'>Act 13:2</a>.


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Fifth quotation, <a href='B:230 45:7'>Psa 45:7</a>; <a href='B:230 45:8'>Psa 45:8</a>. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered.<p/>Thy throne, O God [&#959; &#952; &#961; &#959; &#957; &#959; &#962; &#963; &#959; &#965; &#959; &#952; &#949; &#959; &#962;]. I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed : "thy throne (which is a throne) of God" : "thy throne is (a throne) of God" : "God is thy throne." Some suspect that the Hebrew text is defective.<p/>Forever and ever [&#949; &#953; &#962; &#964; &#959; &#957; &#945; &#953; &#969; &#957; &#945; &#964; &#959; &#965; &#945; &#953; &#969; &#957; &#959; &#962;]. Lit. unto the aeon of the aeon. 170 See additional note on <a href='B:600 1:9'>2Th 1:9</a>.<p/>A sceptre of righteousness [&#951; &#961; &#945; &#946; &#948; &#959; &#962; &#964; &#951; &#962; &#949; &#965; &#952; &#965; &#964; &#951; &#964; &#959; &#962;]. Rend. the sceptre. The phrase N. T. o. o LXX jEuquthv, lit. straightness, N. T. o. It occurs in LXX


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Iniquity [&#945; &#957; &#959; &#956; &#953; &#945; &#957;]. Lit. lawlessness.<p/>Hath anointed [&#949; &#967; &#961; &#953; &#963; &#949; &#957;]. See on Christ, <a href='B:470 1:1'>Mat 1:1</a>. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement.<p/>Oil of gladness [&#949; &#955; &#945; &#953; &#959; &#957; &#945; &#947; &#945; &#955; &#955; &#953; &#945; &#963; &#949; &#969; &#962;]. The phrase N. T. o. o LXX Agalliasiv exultant joy. Comp. <a href='B:490 1:44'>Luk 1:44</a>; <a href='B:510 2:46'>Act 2:46</a>, and the verb ajgalliasqai, <a href='B:470 5:12'>Mat 5:12</a>; <a href='B:490 10:21'>Luk 10:21</a>, etc. The noun only here in Hebrews, and the verb does not occur.<p/>Fellows [&#956; &#949; &#964; &#959; &#967; &#959; &#965; &#962;]. With exception of <a href='B:490 5:7'>Luk 5:7</a>, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings : here to angels.


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Sixth quotation (10 - 12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psalm ci. 26 - 28. The Psalm declares the eternity of Jahveh.<p/>And - in the beginning [&#954; &#945; &#953; &#954; &#945; &#964; &#945; &#961; &#967; &#945; &#962;]. And connects what follows with unto the Son he saith, etc., ver. 8. Kat' ajrcav in the beginning, N. T. o. Often in Class., LXX only <a href='B:230 18:152'>Psa 18:152</a>. The more usual formula is ejn ajrch or ajp' ajrchv.<p/>Hast laid the foundation [&#949; &#952; &#949; &#956; &#949; &#955; &#953; &#969; &#963; &#945; &#962;]. Only here in Hebrews. In Paul, <a href='B:560 3:18'>Eph 3:18</a>; <a href='B:580 1:23'>Col 1:23</a>.


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They [&#945; &#965; &#964; &#959; &#953;]. The heavens : not heaven and earth.<p/>Remainest [&#948; &#953; &#945; &#956; &#949; &#957; &#949; &#953; &#962;]. Note the present tense : not shalt remain. Permanency is the characteristic of God in the absolute and eternal present.


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Vesture [&#960; &#949; &#961; &#953; &#946; &#959; &#955; &#945; &#953; &#959; &#957;]. Only here and <a href='B:530 11:5'>1Co 11:5</a>. From periballein to throw around : a wrapper, mantle.<p/>Shalt thou fold them up [&#949; &#955; &#953; &#958; &#949; &#953; &#962; &#945; &#965; &#964; &#959; &#965; &#962;]. Rather, roll them up. A scribal error for ajllaxeiv shalt change. After these words the LXX repeats wJv iJmation as a garment from ver. 11.<p/>Shall not fail [&#959; &#965; &#954; &#949; &#954; &#955; &#949; &#953; &#968; &#959; &#965; &#963; &#953; &#957;]. Shall not be ended. With this exception the verb only in Luke's Gospel. See <a href='B:490 16:9'>Luk 16:9</a>; <a href='B:490 22:32'>Luk 22:32</a>; <a href='B:490 23:45'>Luk 23:45</a>. Very frequent in LXX


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Seventh quotation, <a href='B:230 109'>Psa 109:0</a>. No one of the angels was ever enthroned at God's right hand.<p/>Sit [&#954; &#945; &#952; &#959; &#965;]. Or be sitting, as distinguished from ejkaqisen, ver. 3, which marked the act of assuming the place.<p/>On my right hand [&#949; &#954; &#948; &#949; &#958; &#953; &#969; &#957; &#956; &#959; &#965;]. Lit. "from my right hand." The usual formula is ejn dexia. The genitive indicates moving from the right hand and taking the seat. The meaning is, "be associated with me in my royal dignity." Comp. <a href='B:340 7:13'>Dan 7:13</a>; <a href='B:340 7:14'>Dan 7:14</a>, and the combination of the Psalm and Dan. in Christ's words, <a href='B:480 14:62'>Mar 14:62</a>. Comp. also <a href='B:470 24:30'>Mat 24:30</a>; <a href='B:510 2:34'>Act 2:34</a>; <a href='B:530 14:25'>1Co 14:25</a>; <a href='B:670 3:22'>1Pe 3:22</a>.


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Ministering spirits [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#954; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#945;]. Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co - ruler with God. The angels are servants appointed for service to God for the sake of [&#948; &#953; &#945;] the heirs of redemption. Leitourgika ministering, N. T. o. See on ministers, ver. 7. :<a href='B:650 2'>Heb 2:0</a><p/>CHAPTER II<p/>The opening words of this chapter illustrate the writers habit of introducing his practical exhortations into the body of his argument, unlike Paul, who defers them until the end. Comp. ch. <a href='B:650 3:7-19'>Heb 3:7-19</a>; <a href='B:650 5:11'>Heb 5:11</a>.


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Therefore [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#959;]. Because you have received a revelation superior to that of the old dispensation, and given to you through one who is superior to the angels.<p/>To give the more earnest heed [&#960; &#949; &#961; &#953; &#963; &#963; &#959; &#964; &#949; &#961; &#969; &#962; &#960; &#961; &#959; &#963; &#949; &#958; &#949; &#953; &#957;]. Lit. to give heed more abundantly. Prosecein to give heed, lit. to hold (the mind) to. o P. The full phrase in <a href='B:220 7:17'>Job 7:17</a>. Mostly in Luke, Acts, and the Pastorals. See on <a href='B:610 1:4'>1Ti 1:4</a>. Perissoterwv more abundantly, in Hebrews only here and <a href='B:650 13:19'>Heb 13:19</a>; elsewhere only in Paul.<p/>To the things which we have heard (toiv ajkousqeisin). Lit. to the things which were heard, that is, from the messengers of the gospel. Comp. the phrase oJ logov thv ajkohv the word of hearing, ch. 4 2; <a href='B:590 2:13'>1Th 2:13</a>. jEuaggelion gospel does not occur in the Epistle, and eujaggelizesqai to proclaim good tidings, only twice.<p/>We should let them slip [&#960; &#945; &#961; &#945; &#961; &#965; &#969; &#956; &#949; &#957;]. Rend. should drift past them. N. T. o. From para by and rJein to flow. Of the snow slipping off from the soldiers ' bodies, Xen. Anab. 4 4, 11 of a ring slipping from the finger, Plut. Amat. 754 : see also LXX, <a href='B:240 3:21'>Pro 3:21</a>, and Symmachus's rendering of <a href='B:240 4:21'>Pro 4:21</a>, "let not my words flow past [&#960; &#945; &#961; &#945; &#961; &#961; &#965; &#951; &#963; &#945; &#964; &#969; &#963; &#945; &#957;] before thine eyes." The idea is in sharp contrast with giving earnest heed. Lapse from truth and goodness is more often the result of inattention than of design. Drifting is a mark of death : giving heed, of life. The log drifts with the tide : the ship breasts the adverse waves, because some one is giving earnest heed.


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The word spoken by angels [&#959; &#948; &#953; &#945; &#947; &#947; &#949; &#955; &#955; &#969; &#957; &#955; &#945; &#955; &#951; &#952; &#949; &#953; &#962; &#955; &#959; &#947; &#959; &#962;]. The Mosaic legislation which was conveyed through the mediation of angels. Comp. <a href='B:50 33:2'>Deu 33:2</a>; <a href='B:510 7:38'>Act 7:38</a>; <a href='B:510 7:53'>Act 7:53</a>; <a href='B:550 3:19'>Gal 3:19</a>, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O. T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation.<p/>Was steadfast [&#949; &#947; &#949; &#957; &#949; &#964; &#959; &#946; &#949; &#946; &#945; &#953; &#959; &#962;]. Rend. proved sure : realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. <a href='B:470 5:18'>Mat 5:18</a>.<p/>Transgression and disobedience [&#960; &#945; &#961; &#945; &#946; &#945; &#963; &#953; &#962; &#954; &#945; &#953; &#960; &#945; &#961; &#945; &#954; &#959; &#951;].<p/>Parabasiv is a stepping over the line; the violation of a positive divine enactment. See on <a href='B:520 2:23'>Rom 2:23</a>. Parakoh only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O. T. obedience is described as hearing, and disobedience as refusing to hear. See <a href='B:20 14:26'>Exo 14:26</a>; <a href='B:20 19:5'>Exo 19:5</a>; <a href='B:20 19:8'>Exo 19:8</a>; <a href='B:20 23:22'>Exo 23:22</a>; <a href='B:60 1:18'>Jos 1:18</a>; <a href='B:290 28:12'>Isa 28:12</a>; <a href='B:290 30:9'>Isa 30:9</a>; <a href='B:300 11:10'>Jer 11:10</a>; <a href='B:300 32:23'>Jer 32:23</a>; <a href='B:300 35:16'>Jer 35:16</a>. Comp. <a href='B:510 7:57'>Act 7:57</a>.<p/>A just recompense of reward [&#949; &#957; &#948; &#953; &#954; &#959; &#957; &#956; &#953; &#963; &#952; &#945; &#964; &#959; &#948; &#959; &#963; &#953; &#945; &#957;]. Endikos just, only here and <a href='B:520 3:8'>Rom 3:8</a>. o LXX, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as dikaiov as it appears in the familiar phrase dikaiov eijmiwith the infinitive : thus, dikaiov eijmi kolazein I am right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Misqapodosia recompense only in Hebrews. Comp. <a href='B:650 10:35'>Heb 10:35</a>; <a href='B:650 11:26'>Heb 11:26</a>. o LXX, o Class., where the word is, misqodosia. From misqov wages and ajpodidonai to pay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. ch. <a href='B:650 3:16'>Heb 3:16</a>; <a href='B:650 10:28'>Heb 10:28</a>; <a href='B:530 10:5'>1Co 10:5</a>; <a href='B:530 10:6'>1Co 10:6</a>.


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How shall we escape [&#960; &#969; &#962; &#951; &#956; &#949; &#953; &#962; &#949; &#954; &#966; &#949; &#965; &#958; &#959; &#956; &#949; &#952; &#945;]. The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. jEkfeuxomeqa lit. flee out from. The English escape conveys the same idea, but. contains a picture which is not in the Greek word, namely, to slip out of one's cape, ex cappa, and so get away. Comp. French ?happer. In Italian we have scappare "to escape," and also incappare "to fall into a snare," and incappuciare "to wrap up in a hood or cape; to mask."<p/>If we neglect [&#945; &#956; &#949; &#955; &#951; &#963; &#945; &#957; &#964; &#949; &#962;]. Lit. having neglected. Rare in N. T., o P. Comp. <a href='B:470 22:5'>Mat 22:5</a>; <a href='B:610 4:14'>1Ti 4:14</a>. The thought falls in with drift past, ver. 1.<p/>Salvation [&#963; &#969; &#964; &#951; &#961; &#953; &#945; &#957;]. Characterizing the new dispensation, as the word (ver. 2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (ch. 1 3). Which [&#951; &#964; &#953; &#962;] Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.<p/>At the first began to be spoken [&#945; &#961; &#967; &#951; &#957; &#955; &#945; &#946; &#959; &#965; &#963; &#945;]. Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N. T. o.<p/>By the Lord [&#948; &#953; &#945; &#964; &#959; &#965; &#954; &#965; &#961; &#953; &#959; &#965;]. Const. withajrchn labousa, not with laleisqai. It is the beginning, not the speaking which is emphasized. Was confirmed [&#949; &#946; &#949; &#946; &#945; &#953; &#969; &#952; &#951;]. It was sure [&#946; &#949; &#946; &#945; &#953; &#959; &#962;] even as was the word spoken by angels (ver. 2), and it was confirmed, proved to be real, by the testimony of ear - witnesses.<p/>By them that heard [&#965; &#960; &#959; &#964; &#969; &#957; &#945; &#954; &#959; &#965; &#963; &#945; &#957; &#964; &#969; &#957;]. We heard it (ver. 1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (<a href='B:550 1:11'>Gal 1:11</a> ).


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God also bearing them witness [&#963; &#965; &#957; &#949; &#960; &#953; &#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#957; &#964; &#959; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. The verb N. T. o : sun along with other witnesses : ejpi giving additional testimony : marturein to bear witness.<p/>With signs and wonders [&#963; &#951; &#956; &#949; &#953; &#959; &#953; &#962; &#964; &#949; &#954; &#945; &#953; &#964; &#949; &#961; &#945; &#963; &#953; &#957;]. A very common combination in N. T. See <a href='B:470 24:24'>Mat 24:24</a>; <a href='B:480 13:22'>Mar 13:22</a>; <a href='B:500 4:48'>Joh 4:48</a>; <a href='B:510 2:43'>Act 2:43</a>; <a href='B:540 12:11'>2Co 12:11</a>, etc. See on <a href='B:470 24:24'>Mat 24:24</a>. Divers miracles [&#960; &#959; &#953; &#954; &#953; &#955; &#945; &#953; &#962; &#948; &#965; &#957; &#945; &#956; &#949; &#963; &#953; &#957;]. Rend. powers. No doubt these include miracles, see <a href='B:510 2:22'>Act 2:22</a>; <a href='B:540 12:12'>2Co 12:12</a>; but powers signifies, not the miraculous manifestations, as signs and wonders, but the miraculous energies of God as displayed in his various forms of witness. Gifts [&#956; &#949; &#961; &#953; &#963; &#956; &#959; &#953; &#962;]. Rend. distributions or impartations.<p/>Of the Holy Ghost. The genitive is objective : distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. <a href='B:530 12:4-11'>1Co 12:4-11</a>.<p/>According to his will [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#945; &#965; &#964; &#959; &#965; &#952; &#949; &#955; &#951; &#963; &#953; &#957;]. Qelhsiv willing : his act of will. N. T. o. Const. with distributions. The Spirit was imparted and distributed as God willed. The hortatory digression ends here. The subject of the Son's superiority to the angels is resumed.


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The writer's object is to show that the salvation, the new order of things inaugurated by Christ, is in pursuance of the original purpose of creation, to wit, that universal dominion was to pertain to man, and not to angels. The great salvation means lordship of the world to be. This purpose is carried out in Christ, who, in becoming man, became temporarily subject to the earthly dispensation of which angels were the administrators. This was in order that he might acquire universal lordship as man. Being now exalted above angels, he does away with the angelic administration, and, in the world to come, will carry humanity with him to the position of universal lordship. This thought is developed by means of <a href='B:230 8'>Psa 8:0</a>. Having set Christ above the angels, the writer must reconcile that claim with the historical fact of Christ's humiliation in his incarnate state. The Psalm presents a paradox in the antithesis of lower than the angels and all things under his feet. From the Psalm is drawn the statement of a temporary subordination of Christ to angels, followed by his permanent exaltation over them.<p/>Hath - put in subjection [&#965; &#960; &#949; &#964; &#945; &#958; &#949; &#957;]. The word suggests an economy; not merely subjecting the angels, but arranging or marshaling them under a new order. See <a href='B:530 14:27'>1Co 14:27</a>; <a href='B:530 14:28'>1Co 14:28</a>; <a href='B:560 1:22'>Eph 1:22</a>; <a href='B:570 3:21'>Phi 3:21</a>.<p/>The world to come [&#964; &#951; &#957; &#959; &#953; &#954; &#959; &#965; &#956; &#949; &#957; &#951; &#957; &#964; &#951; &#957; &#956; &#949; &#955; &#955; &#959; &#965; &#963; &#945; &#957;]. See on ch. <a href='B:650 1:2'>Heb 1:2</a>. For hJ oijkoumenh the inhabited (land or country) see on <a href='B:490 2:1'>Luk 2:1</a>. The world to come means the new order of things inaugurated by the sacrifice of Christ.


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In a certain place [&#960; &#959; &#965;]. Only here and ch. 4 4, signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but assumes that the readers know it, and that it is a matter of no moment who said it or where it is written.<p/>Testified [&#948; &#953; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#945; &#964; &#959;]. Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on <a href='B:590 2:12'>1Th 2:12</a>. It implies a solemn, earnest testimony.<p/>What is man. The Hebrew interrogation, mah, what, what kind of, implies "how small or insignificant" compared with the array of the heavenly bodies; not "how great is man."<p/>The son of man. Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust. Very often in Ezekiel as a form of address to the prophet, LXX, uiJe ajnqrwpou son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ's own title for himself. Visitest [&#949; &#960; &#953; &#963; &#954; &#949; &#960; &#964; &#951;]. The primary sense of the verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help. Similarly the Latin visere means both to look at and to visit. An ejpiskopov is an overlooker, and ejpiskoph is visitation. The verb only here in Hebrews, o P., very often in LXX See on <a href='B:470 25:36'>Mat 25:36</a>. Here in the sense of graciously and helpfully regarding; caring for.<p/>Thou madest him a little lower than the angels [&#951; &#955; &#945; &#964; &#964; &#969; &#963; &#945; &#962;]. Rend. thou didst for some little time make him lower than the angels. jElattoun to make less or inferior, only here, ver. 9, and <a href='B:500 3:30'>Joh 3:30</a>. Often in LXX (principally Sirach). Bracu ti, the Hebrew as A. V. a little; of degree. The LXX translators interpreted it, apparently, of time, "for some little time." Although there is precedent for both meanings in both Class. and N. T., the idea of time better suits the whole line of thought, and would probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see <a href='B:290 57:17'>Isa 57:17</a>; <a href='B:510 5:34'>Act 5:34</a>. He who has been described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels. This temporary subordination to angels was followed by permanent elevation over them. Par' ajggelouv. The Hebrew is m'elohim, than God. Elohim is used in a wide sense in O. T. : see, for instance, <a href='B:230 82:6'>Psa 82:6</a>, where God addresses the judges by that titles and declares that he himself called them to their office and gave them their name and dignity. Comp. <a href='B:500 10:34'>Joh 10:34</a> and <a href='B:230 29:1'>Psa 29:1</a>, LXX uiJoi qeou sons of God, A. V. mighty. The LXX translators understand it, not as representing the personal God, but that which is divine, in which sense it would be appropriate to angels as having divine qualities.


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For [&#947; &#945; &#961;]. Explanatory. Thou hast put all things in subjection under his feet, that is to say, nothing is excepted. That is not put under him [&#945; &#965; &#964; &#969; &#945; &#957; &#965; &#960; &#959; &#964; &#945; &#954; &#964; &#959; &#957;]. Lit. "unsubjected to him." The adjective only here and <a href='B:610 1:9'>1Ti 1:9</a>; <a href='B:630 1:6'>Tit 1:6</a>. But this ideal is not yet a reality. We see not yet all things subjected to him, but we do see the germinal fulfillment of the prophecy in Jesus ' life, suffering, and death.


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Jesus - made a little lower, etc. Repeated from ver. 7. To be subordinated to the angels is the same as being "made under the law," <a href='B:550 4:4'>Gal 4:4</a>. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (<a href='B:550 3:23'>Gal 3:23</a>; <a href='B:550 4:3'>Gal 4:3</a> ) was instituted through the mediation of angels (<a href='B:550 3:19'>Gal 3:19</a> ). Then, as interchangeable with under the law, Paul has "enslaved under the elements [&#965; &#960; &#959; &#964; &#945; &#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945;] of the world" (<a href='B:550 4:3'>Gal 4:3</a>; <a href='B:550 4:9'>Gal 4:9</a> ). These elements are elemental forces or spirits, as appears from a correct interpretation of <a href='B:580 2:8'>Col 2:8</a>; <a href='B:580 2:20'>Col 2:20</a>; <a href='B:580 2:17'>Col 2:17</a>; <a href='B:580 2:1'>Col 2:1</a> The subjection to elemental spirits is only another form of subjection to the angels of the law, and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see ch. 1 7, 8). This accords with the Epistle to the Colossians which deals with the heresy of angel - worship, and in which the worship of angels is represented as connected with the service of elemental or cosmic forces. Very striking is <a href='B:580 2:15'>Col 2:15</a>. When the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law was set aside by God [&#945; &#960; &#949; &#954; &#948; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#962;] having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them [&#949; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#953; &#963; &#949; &#957;] as subordinate and subject to Christ. He thus boldly [&#949; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945;], by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on <a href='B:580 2:15'>Col 2:15</a>. The use of the human name, Jesus, at this point, is significant. In this epistle that name usually furnishes the key to the argument of the passage in which it occurs. See ch. <a href='B:650 3:1'>Heb 3:1</a>; <a href='B:650 6:20'>Heb 6:20</a>; <a href='B:650 12:2'>Heb 12:2</a>.<p/>For the suffering of death crowned with glory and honor [&#948; &#953; &#945; &#964; &#959; &#960; &#945; &#952; &#951; &#956; &#945; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965; &#948; &#959; &#958; &#951; &#954; &#945; &#953; &#964; &#953; &#956; &#951; &#949; &#963; &#964; &#949; &#966; &#945; &#957; &#969; &#956; &#949; &#957; &#959; &#957;]. The usual interpretation connects for the suffering of death with made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death. But for the suffering of death should be connected with crowned, etc. Dia should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ's exaltation and preeminence over the angels was won through humiliation and death. For crowned, see on <a href='B:620 2:5'>2Ti 2:5</a>. Exaltation was the logical result of Christ's humiliation (comp. <a href='B:570 2:9'>Phi 2:9</a> ), not simply its recompense (comp. <a href='B:470 23:12'>Mat 23:12</a>; <a href='B:490 14:11'>Luk 14:11</a>; <a href='B:490 18:14'>Luk 18:14</a> ). He was glorified in humiliation. "The humiliation is only the glory not yet begun." 172 By the grace of God [&#967; &#945; &#961; &#953; &#964; &#953; &#952; &#949; &#959; &#965;]. God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse. The same thought of glory in humiliation is expressed in <a href='B:500 1:14'>Joh 1:14</a>. To be called to the office of "apostle and high - priest of our confession" (ch. 3 1), an office which involved personal humiliation and death, was to be "crowned with glory and honor," and was a signal token of God's favor. Note <a href='B:500 12:23'>Joh 12:23</a>; <a href='B:500 12:28'>Joh 12:28</a>; <a href='B:500 13:31'>Joh 13:31</a>; <a href='B:500 13:32'>Joh 13:32</a>, in which Jesus speaks of his approaching passion as itself his glorification. Comp. <a href='B:650 3:3'>Heb 3:3</a>. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (<a href='B:550 3:13'>Gal 3:13</a> ), that there was a glory in humiliation. 173 Should taste death [&#947; &#949; &#965; &#963; &#951; &#964; &#945; &#953; &#952; &#945; &#957; &#945; &#964; &#959; &#965;] The phrase is found several times in the Gospels, as <a href='B:470 16:28'>Mat 16:28</a>; <a href='B:480 9:1'>Mar 9:1</a>; <a href='B:490 9:27'>Luk 9:27</a>; <a href='B:500 8:52'>Joh 8:52</a>. See on <a href='B:490 9:27'>Luk 9:27</a>; <a href='B:500 8:52'>Joh 8:52</a>.<p/>The following statement justifies the bold assertion of ver. 9. With a view to the recoil of Jewish readers from the thought of a suffering Messiah (<a href='B:530 1:23'>1Co 1:23</a> ), the writer will show that Jesus ' suffering and death were according to the divine fitness of things.


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It became [&#949; &#960; &#961; &#949; &#960; &#949; &#957;]. Not logical necessity [&#948; &#949; &#953;, &#962; &#949; &#961;. 1], nor obligation growing out of circumstances (wfeilen, ver. 17), but an inner fitness in God's dealing. Dr. Robertson Smith observes : "The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitnum, but in that which befits the divine nature." For whom - by whom [&#948; &#953; &#959; &#957; &#948; &#953; &#959; &#965;]. For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = eijv aujton ta panta unto whom are all things, <a href='B:520 11:36'>Rom 11:36</a>; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being. On dia applied to God, see on ch. <a href='B:650 1:2'>Heb 1:2</a>. These two emphasize the idea of fitness. It was becoming even to a God who is the beginning and the end of all things.<p/>In bringing many sons unto glory [&#960; &#959; &#955; &#955; &#959; &#965; &#962; &#965; &#953; &#959; &#965; &#962; &#949; &#953; &#962; &#948; &#959; &#958; &#945; &#957; &#945; &#947; &#945; &#947; &#959; &#957; &#964; &#945;]. Const. bringing with him; 174 not with captain, which would mean "to perfect the captain, etc., as one who led many sons, etc." Agagonta is not to be explained who had brought, or after he had brought, with a reference to the O. T. saints, " he had brought many O. T. sons of God unto glory "; but rather, bringing as he did, or in bringing, as A. V. 175 Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (ver. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see <a href='B:620 2:10'>2Ti 2:10</a>; <a href='B:730 19:1'>Rev 19:1</a>.<p/>To make perfect [&#964; &#949; &#955; &#949; &#953; &#969; &#963; &#945; &#953;]. Lit. to carry to the goal or consummation. The "perfecting" of Jesus corresponds to his being "crowned with glory and honor," although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. "To make perfect" does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people's salvation. The captain of their salvation [&#964; &#959; &#957; &#945; &#961; &#967; &#951; &#947; &#959; &#957; &#964; &#951; &#962; &#963; &#969; &#964; &#951; &#961; &#953; &#945; &#962; &#945; &#965; &#964; &#969; &#957;]. Comp. <a href='B:510 5:31'>Act 5:31</a>. jArchgov captain, quite frequent in LXX and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory. The idea is rather leader, and is fairly expressed by captain.


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In order to bring many sons unto glory, Christ assumes to them the relation of brother.<p/>He that sanctifieth [&#959; &#945; &#947; &#953; &#945; &#950; &#969; &#957;]. Sanctification is the path to glorification. Comp. <a href='B:650 10:14'>Heb 10:14</a>.<p/>Of one [&#949; &#958; &#949; &#957; &#959; &#962;]. Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name.


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This acknowledgment as brethren the writer represents as prophetically announced by Messiah in <a href='B:230 22:22'>Psa 22:22</a>. The Psalm is the utterance of a sufferer crying to God for help in the midst of enemies. The Psalmist declares that God has answered his prayer, and that he will give public thanks therefore.<p/>Unto my brethren [&#964; &#959; &#953; &#962; &#945; &#948; &#949; &#955; &#966; &#959; &#953; &#962; &#956; &#959; &#965;]. His brethren in the worshipping assembly. This is applied by our writer to the human brotherhood at large, and Christ is represented as identifying himself with them in thanksgiving.<p/>Will I sing praise unto thee [&#965; &#956; &#957; &#951; &#963; &#969; &#963; &#949;]. Rare in N. T. <a href='B:470 26:30'>Mat 26:30</a>; <a href='B:480 14:26'>Mar 14:26</a>; <a href='B:510 16:25'>Act 16:25</a>. Lit. hymn thee. Often in the Greek liturgies.


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I will put my trust, etc. <a href='B:290 8:17'>Isa 8:17</a>; <a href='B:290 8:18'>Isa 8:18</a>. The passage occurs in an invective against the people's folly in trusting to any help but God's during the Syro - Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God's testimony to the righteous party who maintained their confidence in him - a party comprising the disciples of Isaiah, and in whom lies the prophet's hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear - jashub a remnant shall return, and Maher - shalal - hash - baz haste - spoil - hurry - prey. These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation's fortunes. The children were babes at this time, and "the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children)." 176 Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah's trust in God in common with his human brethren, and inserting ejgw I into the LXX text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God's will.


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The children [&#964; &#945; &#960; &#945; &#953; &#948; &#953; &#945;]. Children of men, the subjects of Christ's redemption.<p/>Are partakers of flesh and blood [&#954; &#949; &#954; &#959; &#953; &#957; &#969; &#957; &#951; &#954; &#949; &#957; &#945; &#953; &#956; &#945; &#964; &#959; &#962; &#954; &#945; &#953; &#963; &#945; &#961; &#954; &#959; &#962;]. For kekoinwnhken see on <a href='B:520 12:13'>Rom 12:13</a>. For flesh and blood the correct text reads blood and flesh. In rabbinical writers a standing phrase for human nature in contrast with God.<p/>Likewise [&#960; &#945; &#961; &#945; &#960; &#955; &#951; &#963; &#953; &#969; &#962;]. Rend. in like manner. N. T. o. Expressing general similarity. He took his place alongside [&#960; &#945; &#961; &#945;] and near [&#960; &#955; &#951; &#963; &#953; &#959; &#962;] : near by.<p/>Took part [&#956; &#949; &#964; &#949; &#963; &#967; &#949; &#957;]. The verb only in Hebrews and Paul. The distinction between it and kekoinwnhken were partakers is correctly stated by Westcott; the latter marking the characteristic sharing of the common fleshly nature as it pertains to the human race at large, and the former signifying the unique fact of the incarnation as a voluntary acceptance of humanity.<p/>He might destroy [&#954; &#945; &#964; &#945; &#961; &#947; &#951; &#963; &#951;]. Rend. bring to nought. See on cumbereth, <a href='B:490 13:7'>Luk 13:7</a>, and make of none effect, <a href='B:520 3:3'>Rom 3:3</a>. The word occurs 27 times in N. T., and is rendered in 17 different ways in A. V. Him that had the power of death [&#964; &#959; &#957; &#964; &#959; &#954; &#961; &#945; &#964; &#959; &#962; &#949; &#967; &#959; &#957; &#964; &#945; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the realm. Comp. <a href='B:520 5:21'>Rom 5:21</a>, "Sin reigned in death."<p/>That is the devil. An explanation has been sought in the Jewish doctrine which identified Satan with Samma? the angel of death, who, according to the later Jews, tempted Eve. This is fanciful, and has no value, to say nothing of the fact that Michael and not Samma?was the angel of death to the Israelites. The O. T. nowhere identifies Satan with the serpent in Eden. That identification is found in Wisd. 2 24, and is adopted <a href='B:730 12:9'>Rev 12:9</a>. The devil has not power to inflict death, nor is death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan's dominion in the region of death is seen in the existence and power of the fear of death as the penalty of sin (comp. through fear of death, ver. 15). The fear of death as implying rejection by God is distinctly to be seen in O. T. It appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along with this goes the conception of Satan as the accuser, see <a href='B:450 3'>Zec 3:0</a>. This idea may possibly give coloring to this passage. Even before death the accuser exercises sway, and keeps God's people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God. How strongly this argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a constant companion of man's life. Jesus assumes the mortal flesh and blood which are subject to this bondage. He proves himself to be both exempt from the fear of death and victorious over the accuser. He never lost his sense of oneness with God, so that death was not to him a sign of separation from God's grace. It was a step in his appointed career; a means [&#948; &#953; &#945; &#964; &#959; &#965; &#952; &#945; &#957; &#945; &#964; &#959; &#965;] whereby he accomplished his vocation as Savior. His human brethren share his exemption from the bondage of the fear of death, and of the accusing power of Satan. "He that believeth on the Son hath eternal life." " Whether we live or die we are the Lord 's. " 177


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Deliver [&#945; &#960; &#945; &#955; &#955; &#945; &#958; &#951;]. Only here in Hebrews, and besides, only <a href='B:490 12:58'>Luk 12:58</a>; <a href='B:510 19:12'>Act 19:12</a>. Tolerably often in LXX Very common in Class. Used here absolutely, not with douleiav bondage, reading deliver from bondage.<p/>Subject to bondage [&#949; &#957; &#959; &#967; &#959; &#953; &#948; &#959; &#965; &#955; &#949; &#953; &#945; &#962;]. Enocoi from ejn in and ecein to hold. Lit. holden of bondage. See on <a href='B:660 2:10'>Jas 2:10</a>. Comp. the verb ejvexein, <a href='B:480 6:19'>Mar 6:19</a> (note), and <a href='B:550 5:1'>Gal 5:1</a>. Douleia bondage only in Hebrews and Paul.


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Verily [&#948; &#951; &#960; &#959; &#965;]. N. T. o. Doubtless, as is well known.<p/>Took not on him [&#959; &#965; &#949; &#960; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#964; &#945; &#953;]. Rend. he doth not take hold. Comp. <a href='B:470 14:31'>Mat 14:31</a>; <a href='B:480 8:23'>Mar 8:23</a>; <a href='B:510 18:17'>Act 18:17</a>. Absolutely, in the sense of help, Sir. 4 11. The Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear of death.<p/>The nature of angels [&#945; &#947; &#947; &#949; &#955; &#969; &#957;]. The nature is not in the Greek, and does not need to be supplied if ejpilambanetai is properly translated. Rend. not of angels doth he take hold. It is not angels who receive his help. The seed of Abraham. The one family of God, consisting of believers of both dispensations, but called by its O. T. name. See <a href='B:230 105:6'>Psa 105:6</a>; <a href='B:290 41:8'>Isa 41:8</a>, and comp. <a href='B:550 3:29'>Gal 3:29</a>. The O. T. name is selected because the writer is addressing Jews. The entire statement in vers. 16, 17 is not a mere repetition of vers. 14, 15. It carries out the line of thought and adds to it, while at the same time it presents a parallel argument to that in vers. 14, 15. Thus : vers. 14, 15, Christ took part of flesh and blood that he might deliver the children of God from the fear of death and the accusations of Satan : vers. 16, 17, Christ takes hold of the seed of Abraham, the church of God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of death, and enabling his people to draw near to God with boldness. Comp. ch. <a href='B:650 4:15'>Heb 4:15</a>; <a href='B:650 4:16'>Heb 4:16</a>. Christ gives that peculiar help the necessity of which was exhibited in the O. T. economy under which the original seed of Abraham lived. The fear of death, arising from the consciousness of sin, could be relieved only by the intervention of the priest who stood between God and the sinner, and made reconciliation for sin. Jesus steps into the place of the high priest, and perfectly fulfills the priestly office. By his actual participation in the sorrows and temptations of humanity he is fitted to be a true sympathizer with human infirmity and temptation (ch. 5 2), a merciful and faithful high priest, making reconciliation for sin, and thus abolishing the fear of death.


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Wherefore [&#959; &#952; &#949; &#957;]. o P. Often in Hebrews.<p/>In all things to be made like unto his brethren [&#954; &#945; &#964; &#945; &#960; &#945; &#957; &#964; &#945; &#964; &#959; &#953; &#962; &#945; &#948; &#949; &#955; &#966; &#959; &#953; &#962; &#959; &#956; &#959; &#953; &#969; &#952; &#951; &#957; &#945; &#953;]. Comp. <a href='B:570 2:7'>Phi 2:7</a>, ejn oJmoiwmati ajnqrwpwn genomenov having become in the likeness of men. Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where the traces of the curse of sin were most apparent - in poverty, temptation, and violent and unmerited death.<p/>It behooved [&#969; &#966; &#949; &#953; &#955; &#949; &#957;]. Indicating an obligation growing out of the position which Christ assumed : something which he owed to his position as the helper of his people.<p/>That he might be a merciful and faithful high priest [&#953; &#957; &#945; &#949; &#955; &#949; &#951; &#956; &#969; &#957; &#947; &#949; &#957; &#951; &#964; &#945; &#953; &#954; &#945; &#953; &#960; &#953; &#963; &#964; &#959; &#962; &#945; &#961; &#967; &#953; &#949; &#961; &#949; &#965; &#962;]. Rend. that he might be compassionate, and so (in consequence of being compassionate), a faithful high priest. The keynote of the Epistle, the high - priesthood of Christ, which is intimated in ch. 1 3, is here for the first time distinctly struck. Having shown that Christ delivers from the fear of death by nullifying the accusing power of sin, he now shows that he does this in his capacity of high priest, for which office it was necessary that he should be made like unto his human brethren. In the O. T. economy, the fear of death was especially connected with the approach to God of an impure worshipper (see <a href='B:40 18:3'>Num 18:3</a>; <a href='B:40 18:5'>Num 18:5</a> ). This fear was mitigated or removed by the intervention of the Levitical priest, since it was the special charge of the priest so to discharge the service of the tabernacle that there might be no outbreak of divine wrath on the children of Israel (<a href='B:40 18:5'>Num 18:5</a> ). Genhtai might show himself to be, or prove to be. The idea of compassion as an attribute of priests is not found in the O. T. On the contrary, the fault of the priests was their frequent lack of sympathy with the people (see <a href='B:350 4:4-9'>Hos 4:4-9</a> ). In the later Jewish history, and in N. T. times, the priestly aristocracy of the Sadducees was notoriously unfeeling and cruel. The idea of a compassionate and faithful high priest would appeal powerfully to Jewish readers, who knew the deficiency of the Aaronic priesthood in that particular. Pistov faithful, as an attribute of a priest, appears in <a href='B:90 2:35'>1Sa 2:35</a>. The idea there is fidelity. He will do all that is in God's mind. Comp. <a href='B:650 3:2'>Heb 3:2</a>. This implies trustworthiness. The idea here is, faithful in filling out the true ideal of the priesthood (ch. 5 1, 2), by being not a mere ceremonialist but a compassionate man.<p/>In things pertaining to God [&#964; &#945; &#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. Comp. <a href='B:520 14:17'>Rom 14:17</a>. A technical phrase in Jewish liturgical language to denote the functions of worship. Const. with a faithful high priest, not with compassionate. To make reconciliation [&#949; &#953; &#962; &#964; &#959; &#953; &#955; &#945; &#963; &#954; &#949; &#952; &#945; &#953;]. See on propitiation, <a href='B:520 3:25'>Rom 3:25</a>. The verb only here and <a href='B:490 18:13'>Luk 18:13</a>.


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In that he himself hath suffered being tempted [&#949; &#957; &#969; &#947; &#945; &#961; &#960; &#949; &#960; &#959; &#957; &#952; &#949; &#957; &#945; &#965; &#964; &#959; &#962; &#960; &#949; &#953; &#961; &#945; &#963; &#952; &#949; &#953; &#962;]. Rend. for having himself been tempted in that which he suffered. The emphasis is on having been tempted. Christ is the succored of the tempted because he has himself been tempted. jEn w= is not inasmuch as, but means in that which. jEn w= peponqen qualifies peirasqeiv, explaining in what the temptation consisted, namely, in suffering. 178


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The leading ideas of the preceding section are echoed in this verse : brethren, of whom Christ made himself the brother : holy, in virtue of the work of the sanctifier.<p/>Wherefore [&#959; &#952; &#949; &#957;]. Drawing a conclusion from ch. 2 9 - 18.<p/>Holy brethren [&#945; &#948; &#949; &#955; &#966; &#959; &#953; &#945; &#947; &#953; &#959; &#953;]. The phrase N. T. o. jAdelfoi brethren, in address, is not found in the Gospels. In Acts mostly andrev aJudelfoi brother men. In Paul, ajd. ajgaphtoi brethren beloved, or ajd. ajgap. kai ejpipoqhtoi brethren beloved and longed for (once, <a href='B:570 4:1'>Phi 4:1</a> ), ajd. hjgaphmenoi ujpo tou qeou and tou kuriou brethren beloved of God or of the Lord, and ajd. mou my brethren. In James mostly ajd. mou. In Hebrews, except here, aJudelfoi simply. Holy brethren (see ch. 2 11) are worshippers of God, taking the place of God's O. T. people, as called and consecrated to ethical and spiritual service according to the Christian ideal. Partakers of a heavenly calling [&#954; &#955; &#951; &#963; &#949; &#969; &#962; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#959; &#965; &#956; &#949; &#964; &#959; &#967; &#959; &#953;]. Metocoi partakers only in Hebrews except <a href='B:490 5:7'>Luk 5:7</a>. See on metescen took part, ch. 2 14. The phrase heavenly calling N. T. o. Comp. thv avw klhsewv the upward calling, <a href='B:570 3:14'>Phi 3:14</a>. The expression points to the lordship of the world to be (ch. 2 5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that world. See ch. <a href='B:650 13:14'>Heb 13:14</a>. Consider [&#954; &#945; &#964; &#945; &#957; &#959; &#951; &#963; &#945; &#964; &#949;]. 179 Attentively, thoughtfully [&#954; &#945; &#964; &#945;]. See on <a href='B:660 1:23'>Jas 1:23</a>. The writer's habit is to use the communicative we or us identifying himself with his readers.<p/>The apostle and high priest [&#964; &#959; &#957; &#945; &#960; &#959; &#963; &#964; &#959; &#955; &#959; &#957; &#954; &#945; &#953; &#945; &#961; &#967; &#953; &#949; &#961; &#949; &#945;]. In calling Jesus apostle, the writer is thinking of Moses as one sent by God to lead Israel to Canaan. Comp. LXX, where ajpostellein to send is often used of Moses. See Exodus 3 - 7. Often of Jesus, as <a href='B:490 10:16'>Luk 10:16</a>; <a href='B:500 3:17'>Joh 3:17</a>; <a href='B:500 5:36'>Joh 5:36</a>; <a href='B:500 6:29'>Joh 6:29</a>.<p/>Of our profession [&#964; &#951; &#962; &#959; &#956; &#959; &#955; &#959; &#947; &#953; &#945; &#962; &#951; &#956; &#969; &#957;]. Rend. confession for profession. The apostle and high priest whom we confess. Comp. <a href='B:610 6:12'>1Ti 6:12</a>.


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Who was faithful [&#960; &#953; &#963; &#964; &#959; &#957; &#959; &#957; &#964; &#945;]. Rend. "is faithful." A general designation of inherent character. He is faithful as he ever was. To him that appointed him [&#964; &#969; &#960; &#959; &#953; &#951; &#963; &#945; &#957; &#964; &#953; &#945; &#965; &#964; &#959; &#957;]. Constituted him apostle and high priest. Some render created, referring to Christ's humanity or to his eternal generation. So the Old Latin, creatori suo; but this does not suit the context. Poiein often in Class. in the sense of institute, as sacrifices, funerals, assemblies, etc., and in the middle voice of adoption as a son. See <a href='B:90 12:6'>1Sa 12:6</a>; <a href='B:480 3:14'>Mar 3:14</a>; <a href='B:510 2:36'>Act 2:36</a>. As also Moses [&#969; &#962; &#954; &#945; &#953; &#956; &#969; &#965; &#963; &#951; &#962;]. The highest example of human fidelity known to the readers.<p/>In all his house [&#949; &#957; &#959; &#955; &#969; &#964; &#969; &#959; &#953; &#954; &#969; &#945; &#965; &#964; &#959; &#965;]. Const. with was faithful. Jesus was faithful even as Moses was faithful.<p/>The subject of the high - priesthood of Christ, introduced in this verse, is not carried out in detail by showing the superiority of Jesus to earthly high priests. This is reserved for chs. 5 - 7. Instead, the writer proceeds to show that Christ is superior to Moses, as he has already shown his superiority to angels. He will thus have shown Christ's superiority to both the agencies by which the old covenant was mediated. The subject is a delicate one to treat for Jewish readers to whom Moses was the object of the deepest veneration; but the treatment displays tact by placing Moses in the foreground beside Christ as an example of fidelity to his commission. Justice is thus done to the familiar historical record, and to God's own testimony, <a href='B:40 12:7'>Num 12:7</a>. The general sense of the comparison is that Moses was as faithful as any servant in a house can be, while Christ was not a servant in the house, but a son, and displayed his fidelity in that capacity.


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Was counted worthy [&#951; &#958; &#953; &#969; &#964; &#945; &#953;]. Used both of reward which is due (<a href='B:610 5:17'>1Ti 5:17</a> ) and of punishment (<a href='B:650 10:29'>Heb 10:29</a> ).<p/>Of more glory [&#960; &#955; &#949; &#953; &#959; &#957; &#959; &#962; &#948; &#959; &#958; &#951; &#962;]. Comp. ch. <a href='B:650 2:8'>Heb 2:8</a>; <a href='B:650 2:9'>Heb 2:9</a>.<p/>Inasmuch as [&#954; &#945; &#952; &#959; &#963; &#959; &#957;]. Rend. by so much as. The argument is based on the general principle that the founder of a house is entitled to more honor than the house and its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders, and Moses figures both as the house and as a servant in the house. The point of the whole, however, is that Moses was a part of the O. T. system - a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies.


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He that built all things is God [&#959; &#960; &#945; &#957; &#964; &#945; &#954; &#945; &#964; &#945; &#963; &#954; &#949; &#965; &#945; &#963; &#945; &#962; &#952; &#949; &#959; &#962;]. The verb includes not only erection, but furnishing with the entire equipment. See ch. <a href='B:650 9:2'>Heb 9:2</a>; <a href='B:670 2:10'>1Pe 2:10</a>. The verb o P. The application of built or established to Christ (ver. 3) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude the general foundership of God.


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And Moses. Kai and introduces the further development of the thought of vers. 2, 3 - fidelity, and the corresponding honor. It is not a second proof of the superiority of Christ to Moses. See <a href='B:40 12:7'>Num 12:7</a>. A servant [&#952; &#949; &#961; &#945; &#960; &#969; &#957;]. N. T. o. Comp. <a href='B:730 14:3'>Rev 14:3</a>. Often in LXX, mostly as translation of 'eber, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, qerapwn kuriou servant of the Lord, Wisd. 10 16. In Class. and N. T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb qerapeuein : service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the qerapwn is of a nobler and freer character than that of the doulov or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. 4 3, 9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii. 1. 28). See Eurip. Iph. Taur. 1105; and on heal, <a href='B:470 8:7'>Mat 8:7</a>; <a href='B:490 10:15'>Luk 10:15</a>, and on is worshipped, <a href='B:510 17:25'>Act 17:25</a>. For a testimony of those things which were to be spoken [&#949; &#953; &#962; &#956; &#945; &#961; &#964; &#965; &#961; &#953; &#959; &#957; &#964; &#969; &#957; &#955; &#945; &#955; &#951; &#952; &#951; &#963; &#959; &#956; &#949; &#957; &#969; &#957;]. jEiv for, with the whole preceding clause. Moses ' faithful service in God's house was for a testimony, etc. The things which were to be spoken are the revelations afterward to be given in Christ. Others, however, explain of the things which Moses himself was afterward to speak to the people by God's command, referring to <a href='B:40 12:8'>Num 12:8</a>. According to this explanation, the fidelity hitherto exhibited by Moses ought to command respect for all that he might say in future. But (1) in the present connection that thought is insignificant.<p/>(2) It would be an exaggeration to speak of Moses's fidelity to God throughout his whole official career as a witness of the things which he was to speak to the people by God's command.<p/>(3) The future participle requires a reference to a time subsequent to Moses's ministry. The meaning is that Moses, in his entire ministry, was but a testimony to what was to be spoken in the future by another and a greater than he. Comp. <a href='B:50 18:15'>Deu 18:15</a>, explained of Christ in <a href='B:510 3:22'>Act 3:22</a>; <a href='B:510 3:23'>Act 3:23</a>.


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But Christ. Replacing the human name Jesus, and being the official name which marks his position over the house.<p/>As a son [&#969; &#962; &#965; &#953; &#959; &#962;]. The fidelity of Moses and the fidelity of Christ are exhibited in different spheres : of Moses in that of servant; of Christ in that of son.<p/>Over his own house [&#949; &#960; &#953; &#964; &#959; &#957; &#959; &#953; &#954; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. Comp. ch. <a href='B:650 10:21'>Heb 10:21</a>, and notice ejpi over his house, and ejn in all his house, of Moses. For "his own house" rend. "his house," referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant : that the main point is fidelity, and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. ch. <a href='B:650 5:8'>Heb 5:8</a>. The implication is that Christ's position involved peculiar difficulties and temptations.<p/>Whose house [&#959; &#965;]. God's house. The church is nowhere called the house of Christ.<p/>We [&#951; &#956; &#949; &#953; &#962;]. Even as was the house in which Moses served. The Christian community is thus emphatically designated as the house of God, implying the transitoriness of the Mosaic system. Comp. <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 3:17'>1Co 3:17</a>; <a href='B:540 6:16'>2Co 6:16</a>; <a href='B:560 2:22'>Eph 2:22</a>; <a href='B:670 4:17'>1Pe 4:17</a>.<p/>Hold fast [&#954; &#945; &#964; &#945; &#963; &#958; &#969; &#956; &#949; &#957;]. The verb is used in N. T. as here, <a href='B:590 5:21'>1Th 5:21</a>; <a href='B:570 1:13'>Phi 1:13</a>; of restraining or preventing, <a href='B:490 4:42'>Luk 4:42</a>; of holding back or holding down with an evil purpose, <a href='B:520 1:18'>Rom 1:18</a>; <a href='B:600 2:7'>2Th 2:7</a>; of holding one's course toward, bearing down for, <a href='B:510 27:40'>Act 27:40</a>.<p/>The confidence and the rejoicing of the hope [&#964; &#951; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957; &#954; &#945; &#953; &#964; &#959; &#954; &#945; &#965; &#967; &#951; &#956; &#945; &#964; &#951; &#962; &#949; &#955; &#960; &#953; &#948; &#959; &#962;]. The combination confidence and rejoicing N. T. o. Rejoicing or boasting of hope N. T. o, but comp. <a href='B:590 2:19'>1Th 2:19</a>. For parrhsia confidence see on <a href='B:610 3:13'>1Ti 3:13</a>. The entire group of words, kauchma ground of glorying, kauchsiv act of glorying, and kaucasqai to glory, is peculiarly Pauline. Outside of the Pauline letters kaucasqai occurs only <a href='B:660 1:9'>Jas 1:9</a>; <a href='B:660 4:16'>Jas 4:16</a>; kauchsiv only <a href='B:660 4:16'>Jas 4:16</a>; and kauchma only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ (ejlpidov of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. <a href='B:520 5:3'>Rom 5:3</a>; <a href='B:560 3:12'>Eph 3:12</a>; <a href='B:560 3:13'>Eph 3:13</a>; <a href='B:570 3:3'>Phi 3:3</a>. Firm unto the end [&#956; &#949; &#967; &#961; &#953; &#964; &#949; &#955; &#959; &#965; &#962; &#946; &#949; &#946; &#945; &#953; &#945; &#957;]. Textually, there is some doubt about these words. Westcott and Hort bracket them. Tischendorf retains, and Weiss rejects them. The latter part of this verse marks the transition to the lesson of the wilderness - life of the exodus; the writer fearing that the fate of the exodus - generation may be repeated in the experience of his readers. We are God's house if we steadfastly hold fast our Christian hope, and do not lose our faith as Israel did in the wilderness. The exhortation to faith is thrown into the form of warning against unbelief. Faith is the condition of realizing the divine promise. The section is introduced by a citation from <a href='B:230 95:7'>Psa 95:7</a>; <a href='B:230 95:8'>Psa 95:8</a>.


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Wherefore as the Holy Ghost saith [&#948; &#953; &#959; &#954; &#945; &#952; &#969; &#962; &#955; &#949; &#947; &#949; &#953; &#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#945; &#947; &#953; &#959; &#957;]. See on ch. <a href='B:650 1:6'>Heb 1:6</a>. The formula the Spirit the holy (Spirit) is common in the N. T. with the exception of the Catholic Epistles, where it does not occur. The construction of the passage is as follows : Dio wherefore is connected with blepete take heed, ver. 12. The point is the writer's warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, ver. 11, is parenthetical. Today if ye will hear his voice [&#963; &#951; &#956; &#949; &#961; &#959; &#957; &#949; &#945; &#957; &#964; &#951; &#962; &#966; &#969; &#957; &#951; &#962; &#945; &#965; &#964; &#959; &#965; &#945; &#954; &#959; &#965; &#963; &#951; &#964; &#949;]. The Hebrew reads, O that you would hear his voice today. Today is prophetically interpreted by the writer as referring to the Christian present, the time of salvation inaugurated by the appearance of Christ.


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Harden not [&#956; &#951; &#963; &#954; &#955; &#951; &#961; &#965; &#957; &#951; &#964; &#949;]. In N. T. mostly in this epistle. Comp. <a href='B:510 19:9'>Act 19:9</a>; <a href='B:520 9:18'>Rom 9:18</a>, see note. The group of kindred words consists of sklhrov hard (see on <a href='B:470 25'>Mat 25:0</a>; <a href='B:470 24'>Mat 24:0</a>; <a href='B:720 1:14'>Jud 1:14</a> ); sklyrothv hardness (<a href='B:520 2:5'>Rom 2:5</a> ); sklhrunein to harden (<a href='B:510 19:9'>Act 19:9</a>; <a href='B:520 9:18'>Rom 9:18</a> ); and the compounds sklhrokardia hardness of heart (<a href='B:470 19:8'>Mat 19:8</a>; <a href='B:480 10:5'>Mar 10:5</a> ), and sklhrotrachlov stiff - necked (<a href='B:510 7'>Act 7:0</a>; <a href='B:510 5'>Act 5:0</a> ). All occur in LXX, with the addition of sklhrwv hardly, painfully (not in N. T.). In the provocation [&#949; &#957; &#964; &#969; &#960; &#945; &#961; &#945; &#960; &#953; &#954; &#961; &#945; &#963; &#956; &#969;]. Only here and ver. 15. In LXX only <a href='B:230 94:8'>Psa 94:8</a>. The verb parapikraineinto provoke, only in ver. 16. Often in LXX The simple verb pikrainein to make bitter, <a href='B:580 3:19'>Col 3:19</a>; <a href='B:730 8:11'>Rev 8:11</a>; <a href='B:730 10:9'>Rev 10:9</a>; <a href='B:730 10:10'>Rev 10:10</a>. From pikrov bitter, pungent : hence to stir up to bitterness, to irritate. Comp. LXX <a href='B:330 2:4'>Eze 2:4</a>. In the day (kata thn hJmeran). Kata in a temporal sense, as <a href='B:510 12:1'>Act 12:1</a>; <a href='B:510 19:23'>Act 19:23</a>; <a href='B:510 27:27'>Act 27:27</a>. Comp. kat' ajrcav in the beginning, ch. 1 10. Of temptation [&#964; &#959; &#965; &#960; &#949; &#953; &#961; &#945; &#963; &#956; &#959; &#965;]. Rend. "of the temptation," referring to a definite event, the murmuring against Moses at Rephidim on account of the lack of water, <a href='B:20 17:1-7'>Exo 17:1-7</a>. In that passage the LXX gives for the two proper names Massah and Meribah, peirasmov temptation, which is correct, and loidorhsiv railing or reviling, which is loose, since Meribah signifies strife. 181 In <a href='B:230 94'>Psa 94:0</a>, LXX renders Meribah parapikrasmov provocation, which is inexact, and Massah peirasmov temptation, which is correct.


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When [&#959; &#965;]. Rend. where. See ou= after erhmov wilderness, <a href='B:50 8:15'>Deu 8:15</a>.<p/>Tempted me, proved me [&#949; &#960; &#949; &#953; &#961; &#945; &#963; &#945; &#957; &#949; &#957; &#948; &#959; &#954; &#953; &#956; &#945; &#963; &#953; &#945;]. Lit. tried (me) in proving. The text differs from LXX, which reads ejpeirasan, ejdokimasan tempted, proved, as A. V. The phrase here means tempted by putting to the test. Comp. ejkpeirazein to tempt or try with a view to seeing how far one can go. See on <a href='B:530 10:9'>1Co 10:9</a>.<p/>And saw my works [&#954; &#945; &#953; &#949; &#953; &#948; &#959; &#957; &#964; &#945; &#949; &#961; &#947; &#945; &#956; &#959; &#965;]. Some construe my works with both verbs : tried and saw my works : but it is better to supply me after ejpeirasan tempted, to take works with saw only, and to give kaithe force of and yet (see on <a href='B:490 18:7'>Luk 18:7</a> ). "They tempted and yet saw my works;" although they saw my works. The Hebrew is "tried me, proved me, yea saw my works."<p/>Forty years. In LXX this is connected with saw my works. In the Hebrew forty years begins the next clause.


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Wherefore I was grieved [&#948; &#953; &#959; &#960; &#961; &#959; &#963; &#969; &#967; &#952; &#953; &#963; &#945;]. The Hebrew omits wherefore. It was inserted because of the transfer of forty years to the preceding clause. The verb proswcqisa I was grieved, only here and ver. 
<a href='B:650 3:1'>Heb 3:1</a><p/>7In LXX for qo, to spue out; gaal, to exclude, reject, abhor; ma'as, to repudiate. 
<a href='B:650 3:1'>Heb 3:1</a><p/>1So I swear [&#969; &#962;]. Rend. "according as I swear" : the wJv correlating the oath and the disobedience.<p/>They shall not enter into my rest [&#949; &#953; &#949; &#955; &#949; &#965; &#963; &#959; &#957; &#964; &#945; &#953; &#949; &#953; &#962; &#964; &#951; &#957; &#954; &#945; &#964; &#945; &#960; &#945; &#965; &#963; &#953; &#957; &#956; &#959; &#965;]. Lit. if they shall enter, etc. A common Hebraistic formula in oaths. Where God is speaking, as here, the ellipsis is "may I not be Jehovah if they shall enter." Where man is speaking, "so may God punish me if "; or" God do so to me and more if. " Comp. <a href='B:480 8:12'>Mar 8:12</a>; LXX, <a href='B:10 14:23'>Gen 14:23</a>; <a href='B:50 1:35'>Deu 1:35</a>; <a href='B:110 1:51'>1Ki 1:51</a>; <a href='B:110 2:8'>1Ki 2:8</a>. Sometimes the ellipsis is filled out, as <a href='B:90 3:17'>1Sa 3:17</a>; <a href='B:100 3:35'>2Sa 3:35</a>. Katapausin rest, only in Hebrews, and <a href='B:510 7:49'>Act 7:49</a>. The verb katapauein to lay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original citation the reference is to Canaan. Paul uses klhronomia inheritance in a similar sense.


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Note how the following exhortation is colored by the O. T. citation : evil heart; the today; be hardened; take heed [&#946; &#955; &#949; &#960; &#949; &#964; &#949;]. See to it. Often in warnings or admonitions : sometimes with ajpo from, with genitive of that against which the warning is given, as <a href='B:480 8:15'>Mar 8:15</a>; <a href='B:480 12:38'>Mar 12:38</a>; but so only in the Gospels. In construction connect with dio ver. 7; therefore beware. Lest there be [&#956; &#951; &#960; &#959; &#964; &#949; &#949; &#963; &#964; &#945; &#953;]. The indicative with mh lest shows that with the fear that the event may occur, there is blended a suspicion that it will occur.<p/>In any of you [&#949; &#957; &#964; &#953; &#957; &#953; &#965; &#956; &#969; &#957;]. They are appealed to individually. An evil head of unbelief [&#954; &#945; &#961; &#948; &#953; &#945; &#960; &#959; &#957; &#951; &#961; &#945; &#945; &#960; &#953; &#963; &#964; &#953; &#945; &#962;]. The hole phrase N. T. o. Neither do the combinations evil heart or heart of unbelief occur elsewhere. In LXX, among nearly a thousand instances of kardia heart, kardia ponhra evil heart appears only five times, and in three of the five in apocryphal books. See Sir. 9 1; Bar 1 22; <a href='B:480 2:8'>Mar 2:8</a>. In LXX proper, <a href='B:300 16:12'>Jer 16:12</a>; <a href='B:300 18:12'>Jer 18:12</a>. jApistiav of unbelief, specifies that in which the more general ponhra evil consists. An evil - heart is an unbelieving heart. In departing from the living God [&#949; &#957; &#964; &#969; &#945; &#960; &#959; &#963; &#964; &#951; &#957; &#945; &#953; &#945; &#960; &#959; &#952; &#949; &#959; &#965; &#950; &#969; &#957; &#964; &#959; &#962;]. The characteristic of unbelief. Faith is personal union with God. Unbelief separates from God. The phrase living God is common to both Testaments. For the bearing of the words upon the question of the Gentile destination of the Epistle, see Introduction.


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While it is called today [&#945; &#961; &#967; &#953; &#962; &#959; &#965; &#964; &#959; &#963; &#951; &#956; &#949; &#961; &#959; &#957; &#954; &#945; &#955; &#949; &#953; &#964; &#945; &#953;]. Lit. so long as the today is being named. The article points to the former expression - the "today" of ver. 7. It is the day of grace, while salvation through Christ is still attainable.<p/>Through the deceitfulness of sin [&#945; &#960; &#945; &#964; &#951; &#964; &#951; &#962; &#945; &#956; &#945; &#961; &#953; &#945; &#962;]. jApath is rather a trick, stratagem, deceit, than the quality of deceitfulness. The warning is against being hardened by a trick which their sin may play them. Note the article, the or his sin - the sin of departing from the living God. The particular deceit in this case would be the illusion of faithfulness to the past.


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We are made partakers of Christ [&#956; &#949; &#964; &#959; &#967; &#959; &#953; &#947; &#945; &#961; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#947; &#949; &#947; &#959; &#957; &#945; &#956; &#949; &#957;]. Rend. we are become fellows with Christ. For fellows see <a href='B:490 5:7'>Luk 5:7</a>; <a href='B:650 1:9'>Heb 1:9</a>. It marks even a closer relation than "brethren." See <a href='B:490 22:30'>Luk 22:30</a>; <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:730 3:21'>Rev 3:21</a>.<p/>Beginning of our confidence [&#964; &#951; &#957; &#945; &#961; &#967; &#951; &#957; &#964; &#951; &#962; &#965; &#960; &#959; &#963; &#964; &#945; &#963; &#949; &#969; &#962;]. The believing confidence with which we began our Christian life. For uJpostasiv confidence see on ch. <a href='B:650 1:3'>Heb 1:3</a>. The Greek fathers render substance; that in virtue of which we are believers.<p/>Unto the end [&#956; &#949; &#967; &#961; &#953; &#964; &#949; &#955; &#959; &#965; &#962;]. Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See <a href='B:520 6:21'>Rom 6:21</a>; <a href='B:540 11:15'>2Co 11:15</a>; <a href='B:570 3:19'>Phi 3:19</a>; <a href='B:650 6:8'>Heb 6:8</a>; <a href='B:670 1:9'>1Pe 1:9</a>.


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While it is said [&#949; &#957; &#964; &#969; &#955; &#949; &#947; &#949; &#963; &#952; &#945; &#953;]. The formula by which the writer reverts to the previous citation. Connect with if we hold fast. The exhortation of ver. 12 answered to <a href='B:230 95'>Psa 95:0</a>; so the condition of fulfillment in ver. 14 is declared to rest on the same Scripture. Only on the ground of what is said in that Psalm does the holding fast come to pass. Rend. therefore, "We are fellows of Christ if we hold the beginning of our confidence steadfast unto the end, seeing it is said," etc.


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For some, when they had heard, did provoke [&#964; &#953; &#957; &#949; &#962; &#947; &#945; &#961; &#945; &#954; &#959; &#965; &#963; &#945; &#957; &#964; &#949; &#962; &#960; &#945; &#961; &#949; &#960; &#953; &#954; &#961; &#945; &#957; &#945; &#957;]. Rend. who, when they heard, did provoke ? The interrogative tinev calls special attention to those who provoked God. The writer would say, " My warning against apostasy is not superfluous or irrelevant : for, consider : who were they that provoked God ? They were those who had fairly begun their journey to Canaan, as you have begun your Christian course. They provoked God, so may you. Howbeit not all [&#945; &#955; &#955; &#959; &#965; &#960; &#945; &#957; &#964; &#949; &#962;]. Wrong. The interrogation should be continued. Who were they? But [&#945; &#955; &#955;] why do I ask? Were they not all who came out of Egypt by Moses ? They were so numerous that they practically constituted the whole generation of the exodus. So far from its being true that a good ending necessarily follows a good beginning, a whole generation of God's chosen people failed to reach the Land of Promise because they provoked God.


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The interrogation still continued. "With whom was he displeased forty years? Was it not with them?" etc.<p/>Carcasses [&#964; &#945; &#954; &#969; &#955; &#945;]. N. T. o. LXX for peger, a corpse. Kwlon properly a limb. The idea of dismemberment underlies the use of the word. Comp. <a href='B:40 14:29'>Num 14:29</a> (LXX), and <a href='B:530 10:5'>1Co 10:5</a>, of the rebellious Israelites, who katestrwqhsan ejn th ejrhmw were strewn down along in the wilderness.


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To them that believed not [&#964; &#959; &#953; &#962; &#945; &#960; &#949; &#953; &#952; &#951; &#963; &#945; &#963; &#953; &#957;]. Rend. to them that disobeyed. :<a href='B:650 4'>Heb 4:0</a><p/>CHAPTER IV<p/>Christian salvation, having been presented as lordship over the world to come, and as deliverance from the fear of death, is now to be presented as participation in the rest of God. The purpose of vers. 1 - 11 is to confirm the hope of that rest, and to warn against forfeiting it. There is a possibility of your forfeiting it. The rest of God was proclaimed to your forefathers, but they did not enter into it because of their unbelief. It has been proclaimed to you. You may fail as did they, and for the same reason.


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Being left [&#954; &#945; &#964; &#945; &#955; &#949; &#953; &#960; &#959; &#956; &#949; &#957; &#951; &#962;]. Still remaining : not being neglected. It is not a reason for fearing that is given, but a circumstance connected with the thing to be avoided. As there is now left a promise, let us fear. Being left announces the thought which is afterward emphasized, and on which the whole treatment of the subject turns - that God's original promise of rest remains unchanged, and still holds good. Such being the case, he who doubts the promise itself, or thinks that it is too late for him to enjoy its fulfillment, runs a risk.<p/>Should seem to come short [&#948; &#959; &#954; &#951; &#965; &#963; &#964; &#949; &#961; &#951; &#954; &#949; &#957; &#945; &#953;]. According to this rendering, the meaning is that one must avoid the appearance of having failed to enter into the rest; the perfect tense [&#965; &#963; &#964; &#949; &#961; &#951; &#954; &#949; &#957; &#945; &#953;] placing the reader at the parousia, when judgment will be pronounced. This is forced, tame, and irrelevant to the previous discussion. Rend. lest any one of you think he has come too late for it. This accords with the previous admonitions against unbelief. For one to think that he has come too late to inherit the promise is to disbelieve an immutable promise of God. Hence the writer may well say, "Since this promise remains, let us fear to distrust it." JUsterein is to be behind; to come late; to come short; hence, to suffer need, as <a href='B:570 4:12'>Phi 4:12</a>; of material deficiency, <a href='B:490 14:14'>Luk 14:14</a>; <a href='B:500 2:3'>Joh 2:3</a>; of moral and spiritual shortcoming, <a href='B:520 3:23'>Rom 3:23</a>; <a href='B:530 8:8'>1Co 8:8</a>; <a href='B:650 12:15'>Heb 12:15</a>.


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For unto us was the gospel preached [&#954; &#945; &#953; &#947; &#945; &#961; &#949; &#963; &#956; &#949; &#957; &#949; &#965; &#951; &#947; &#947; &#949; &#955; &#953; &#963; &#956; &#949; &#957; &#959; &#953;]. Lit. we have had good tidings proclaimed to us. The translation of the A. V. is unfortunate, since it conveys the technical and conventional idea of preaching the gospel, which is entirely out of place here. The reference is to the special announcement of the rest of God; the glad tidings that God has provided a rest for his people. This announcement was made to the fathers, and signified to them the promise of the rest in Canaan. It has been proclaimed to us, and to us is the announcement of the heavenly rest. The emphasis is on the entire statement, "we have had the good tidings proclaimed to us," rather than on we as contrasted with they.<p/>The word preached [&#959; &#955; &#959; &#947; &#959; &#962; &#964; &#951; &#962; &#945; &#954; &#959; &#951; &#962;]. Lit. the word of the message. See on <a href='B:590 2:13'>1Th 2:13</a>.<p/>Not being mixed with faith in them that heard it [&#956; &#951; &#963; &#965; &#957; &#954; &#949; &#954; &#949; &#961; &#945; &#963; &#956; &#949; &#957; &#959; &#965; &#962; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953; &#964; &#959; &#953; &#962; &#945; &#954; &#959; &#965; &#963; &#945; &#963; &#953; &#957;]. Rend. because not incorporated by faith in them that heard. 182 A body of obedient hearers with whom the erring Israelites were not incorporated would be an idea foreign to the discussion. Moreover, in ch. 3 16, the writer has declared that there were practically no believing hearers. He says that although the good tidings were announced to them, they did not profit them. The word did not profit them because it (the word) was not assimilated by faith in those that heard. They did not make the promise of rest their own. Their history was marked by continual renewals and rejections of the promise.


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For we which have believed do enter into rest [&#949; &#953; &#963; &#949; &#961; &#967; &#959; &#956; &#949; &#952; &#945; &#947; &#945; &#961; &#949; &#953; &#962; &#964; &#951; &#957; &#954; &#945; &#964; &#945; &#960; &#945; &#965; &#963; &#953; &#957; &#959; &#953; &#960; &#953; &#963; &#964; &#949; &#965; &#963; &#945; &#957; &#964; &#949; &#962;]. I say by faith, for, we believers, who embraced the Christian faith when it was offered to us (note the aorist participle), do enter into the rest. jEisercomeqa categorical; not are entering or are on the way to, but entering into the rest is a fact which characterizes us as believers.<p/>As he said [&#954; &#945; &#952; &#969; &#962; &#949; &#953; &#961; &#951; &#954; &#949; &#957;]. We enter in accordance with the saying which follows.<p/>As I have sworn - if they shall enter. The statement is somewhat obscure. The meaning is, we (who believed) enter into rest in accordance with God's declaration that they (who did not believe) should not enter. The point is faith as the condition of entering into the rest.<p/>Although the works were finished [&#954; &#945; &#953; &#964; &#959; &#953; &#964; &#969; &#957; &#949; &#961; &#947; &#969; &#957; &#947; &#949; &#957; &#951; &#952; &#949; &#957; &#964; &#969; &#957;]. This is an awkward and indirect way of saying, "these unbelievers did not enter into God's rest, although he had provided that rest into which they might have entered." The providing of the rest is implied in the completion of God's works. The writer assumes the readers' acquaintance with the narrative of the creation in Genesis.


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What was implied in the preceding verse is now stated.<p/>Did rest from all his works [&#954; &#945; &#964; &#949; &#960; &#945; &#965; &#963; &#949; &#957; &#945; &#960; &#959; &#960; &#945; &#957; &#964; &#969; &#957; &#964; &#969; &#957; &#949; &#961; &#947; &#969; &#957; &#945; &#965; &#964; &#959; &#965;]. The verb only in Hebrews and <a href='B:510 14:18'>Act 14:18</a>. Works, plural, following LXX The Hebrew has work.


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In this place [&#949; &#957; &#964; &#959; &#965; &#964; &#969;]. The passage already cited, ver. 3. It is cited again to show that the rest was not entered into.


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The rest was not appropriated by those under Moses, nor, in the full sense, by those under Joshua, nor in David's time.<p/>It remaineth that some must enter therein [&#945; &#960; &#959; &#955; &#949; &#953; &#960; &#949; &#964; &#945; &#953; &#964; &#953; &#957; &#945; &#962; &#949; &#953; &#963; &#949; &#955; &#952; &#949; &#953; &#957; &#949; &#953; &#962; &#945; &#965; &#964; &#951; &#957;]. jApoleipetai "remains over from past times." The promise has not been appropriated. It must be appropriated in accordance with God's provision. The rest was not provided for nothing. God's provision of a rest implies and involves that some enter into it. But the appropriation is yet in the future. It remains that some enter in. They to whom it was first preached [&#959; &#953; &#960; &#961; &#959; &#964; &#949; &#961; &#959; &#957; &#949; &#965; &#945; &#947; &#947; &#949; &#955; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. Lit. they who were first the subjects of the announcement of the glad tidings. It is desirable to avoid the word preached. See on ver. 2. The Israelites under Moses and Joshua are meant.<p/>Because of unbelief [&#948; &#953; &#945; &#960; &#949; &#953; &#952; &#949; &#953; &#945; &#957;]. Rend. for unbelief, disobedience. Comp. ch. <a href='B:650 3:18'>Heb 3:18</a>. jApeiqeia disobedience is the active manifestation of ajpistia unbelief.


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Again he limiteth a certain day (palin tina oJrizei hJmeran). For limiteth rend. defineth. For the verb see on declared, <a href='B:520 1:4'>Rom 1:4</a>. The meaning is, he gives another opportunity of securing the rest, and calls the period in which the opportunity is offered today.<p/>In David. The date of the composition of <a href='B:230 95'>Psa 95:0</a> is uncertain. In LXX (94) it is called a Psalm of David. In the words in David the writer may adopt the LXX title, or may mean simply in the Psalms. In the Hebrew the Psalm has no inscription.<p/>After so long a time [&#956; &#949; &#964; &#945; &#964; &#959; &#963; &#959; &#965; &#964; &#959; &#957; &#967; &#961; &#959; &#957; &#959; &#957;]. The time between Joshua and David. After this long interval he renews the promise in the Psalm.<p/>As it is said [&#954; &#945; &#952; &#969; &#962; &#960; &#961; &#959; &#949; &#953; &#961; &#951; &#964; &#945; &#953;]. Rend. as it hath been befor e said; referring to the citations, ch. 3 7, 8, 15.


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But it might be said that under Joshua the people did enter into the promised rest. He therefore shows that Israel's rest in Canaan did not fulfill the divine ideal of the rest.<p/>Jesus [&#953; &#951; &#963; &#959; &#965; &#962;]. Rend. Joshua, and see on <a href='B:470 1:21'>Mat 1:21</a>.<p/>After this [&#956; &#949; &#964; &#945; &#964; &#945; &#965; &#964; &#945;]. After the entrance into Canaan under Joshua.


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There remaineth therefore a rest [&#945; &#961; &#945; &#945; &#960; &#959; &#955; &#949; &#953; &#960; &#949; &#964; &#945; &#953; &#963; &#945; &#946; &#946; &#945; &#964; &#953; &#963; &#956; &#959; &#962;]. Remaineth, since in the days of neither Moses, Joshua, or David was the rest appropriated. He passes over the fact that the rest had not been entered into at any later period of Israel's history. Man's portion in the divine rest inaugurated at creation has never been really appropriated : but it still remaineth. This statement is justified by the new word for "rest" which enters at this point, sabbatismov instead of katapausiv, N. T. o, o LXX, o Class., signifies a keeping Sabbath. The Sabbath rest points back to God's original rest, and marks the ideal rest - the rest of perfect adjustment of all things to God, such as ensued upon the completion of his creative work, when he pronounced all things good. This falls in with the ground - thought of the Epistle, the restoration of all things to God's archetype. The sin and unbelief of Israel were incompatible with that rest. It must remain unappropriated until harmony with God is restored. The Sabbath - rest is the consummation of the new creation in Christ, through whose priestly mediation reconciliation with God will come to pass.<p/>For the people of God (tw law tou qeou). For the phrase see <a href='B:520 9:25'>Rom 9:25</a>; <a href='B:520 11:1'>Rom 11:1</a>; <a href='B:670 2:10'>1Pe 2:10</a>. and comp. Israel of God, <a href='B:550 6:16'>Gal 6:16</a>. The true Israel, who inherit the promise by faith in Christ.


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Only in such a Sabbath - rest is found the counterpart of God's rest on the seventh day.<p/>For he that is entered into his rest [&#959; &#947; &#945; &#961; &#949; &#953; &#963; &#949; &#955; &#952; &#969; &#957; &#949; &#953; &#962; &#964; &#951; &#957; &#954; &#945; &#964; &#945; &#960; &#945; &#965; &#963; &#953; &#957; &#945; &#965; &#964; &#959; &#965;]. Whoever has once entered. 183 His God 's. The aorist marks the completeness of the appropriation - once and for all. He also hath ceased from his own works [&#954; &#945; &#953; &#945; &#965; &#964; &#959; &#962; &#954; &#945; &#964; &#949; &#960; &#945; &#965; &#963; &#949; &#957; &#945; &#960; &#959; &#964; &#969; &#957; &#949; &#961; &#947; &#969; &#957; &#945; &#965; &#964; &#959; &#965;]. Omit own. The statement is a general proposition : any one who has entered into God's rest has ceased from his works.<p/>As God did from his [&#969; &#963; &#960; &#949; &#961; &#945; &#960; &#959; &#964; &#969; &#957; &#953; &#948; &#953; &#969; &#957; &#959; &#952; &#949; &#959; &#962;]. Rend. as God (did) from his own. jIdiwn own signifies more than mere possession. Rather, works peculiarly his own, thus hinting at the perfect nature of the original works of creation as corresponding with God's nature and bearing his impress. The blessing of the Sabbath - rest is thus put as a cessation from labors. The basis of the conception is Jewish, the rest of the Sabbath being conceived as mere abstinence from labor, and not according to Christ's conception of the Sabbath, as a season of refreshment and beneficent activity, <a href='B:480 2:27'>Mar 2:27</a>; <a href='B:500 5:17'>Joh 5:17</a>. Our writer's conception is not the rabbinical conception of cessation of work, but rather of the cessation of the weariness and pain which accompany human labor. Comp. <a href='B:730 14:13'>Rev 14:13</a>; <a href='B:730 21:4'>Rev 21:4</a>; <a href='B:490 11:7'>Luk 11:7</a>; <a href='B:490 18:5'>Luk 18:5</a>; <a href='B:550 6:17'>Gal 6:17</a>.


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This promise of rest carries with it a special responsibility for the people of God.<p/>Let us labor therefore [&#963; &#960; &#959; &#965; &#948; &#945; &#963; &#969; &#956; &#949; &#957; &#959; &#965; &#957;]. For the verb, see on <a href='B:560 4:3'>Eph 4:3</a>. Give diligence, not hasten, which is the primary meaning. That rest [&#949; &#954; &#949; &#953; &#957; &#951; &#957; &#964; &#951; &#957; &#954; &#945; &#964; &#945; &#960; &#945; &#965; &#963; &#953; &#957;]. The Sabbath - rest of God, instituted at creation, promised to the fathers, forfeited by their unbelief, remaining to us on the condition of faith.<p/>Lest any man fall after the same example of unbelief [&#953; &#957; &#945; &#956; &#951; &#949; &#957; &#964; &#969; &#945; &#965; &#964; &#969; &#964; &#953; &#962; &#965; &#960; &#959; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#953; &#960; &#949; &#963; &#951; &#964; &#951; &#962; &#945; &#960; &#949; &#953; &#952; &#949; &#953; &#945; &#962;]. Pesh fall is to be taken absolutely; not, fall into the same example. jUpodeigma example, mostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something : a partial suggestion as distinct from a complete expression. See ch. <a href='B:650 8:5'>Heb 8:5</a>; <a href='B:650 9:23'>Heb 9:23</a>. Thus Christ's washing of the disciples ' feet (<a href='B:500 13:15'>Joh 13:15</a> ) was a typical suggestion of the whole field and duty of ministry. See on <a href='B:670 2:6'>1Pe 2:6</a>. It is not easy to give the exact force of ejn in. Strictly speaking, the "example of disobedience" is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 2 Macc. 4 30; <a href='B:530 2:7'>1Co 2:7</a>. Rend. that no man fall in the same example of disobedience : the same as that in which they fell.


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The exhortation is enforced by reference to the character of the revelation which sets forth the rest of God. The message of God which promises the rest and urges to seek it, is no dead, formal precept, but is instinct with living energy.<p/>The word of God [&#959; &#955; &#959; &#947; &#959; &#962; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. That which God speaks through any medium. The primary reference is to God's declarations concerning his rest. The fathers explained it of the personal Word as in the Fourth Gospel. But in the Epistle there is no approach to any definite use of logov with reference to Christ, not even in the description of his relation to God in ch. 1, where, if anywhere, it might have been expected. In ch. <a href='B:650 6:5'>Heb 6:5</a> and <a href='B:650 11:3'>Heb 11:3</a> we find rJhma. Everywhere in the Epistle Christ appears as the Son, not as the Word. In this passage, the following predicates, ejnerghv, tomwterov, kritikov, would hardly be applied to the Logos, and in ver. 14 he is styled Jesus the Son of God.<p/>Quick and powerful [&#950; &#969; &#957; &#954; &#945; &#953; &#949; &#957; &#949; &#961; &#947; &#951; &#962;]. Note the emphatic position of zwn living. Living is the word of God, since it is the word of "the living God" (ch. 3 12). Living in its essence. For ejnerghv active, energizing, and kindred words, see on <a href='B:500 1:12'>Joh 1:12</a>; <a href='B:570 3:21'>Phi 3:21</a>; <a href='B:580 1:29'>Col 1:29</a>; <a href='B:570 1:6'>Phi 1:6</a>. Manifesting itself actively in the world and in men's hearts. Comp. <a href='B:670 1:23'>1Pe 1:23</a>.<p/>Sharper than any two - edged sword [&#964; &#959; &#956; &#969; &#964; &#949; &#961; &#959; &#962; &#965; &#960; &#949; &#961; &#960; &#945; &#963; &#945; &#957; &#956; &#945; &#967; &#945; &#953; &#961; &#945; &#957; &#948; &#953; &#963; &#964; &#959; &#956; &#959; &#957;]. Tomwterov sharper from temnein to cut, N. T. o. o LXX The word of God has an incisive and penetrating quality. It lays bare self - delusions and moral sophisms. For the comparison of the word of God or of men to a sword, see <a href='B:230 57:4'>Psa 57:4</a>; <a href='B:230 59:7'>Psa 59:7</a>; <a href='B:230 64:3'>Psa 64:3</a>; <a href='B:560 6:17'>Eph 6:17</a>. Philo calls his Logos oJ tomeuv the cutter, as cutting chaos into distinct things, and so creating a kosmos. JUper than, is literally, above. Pasan any, is every. Dismoton only here and <a href='B:730 1:16'>Rev 1:16</a>; <a href='B:730 2:12'>Rev 2:12</a>, lit. two - mouthed. In LXX always of a sword. See <a href='B:720 1:3'>Jud 1:3</a> :16; <a href='B:230 149:6'>Psa 149:6</a>; <a href='B:240 5:4'>Pro 5:4</a>; Sir. 21 3. In Class. of a cave with a twofold mouth (Soph. Philoct. 16); of double - branching roads (Soph. Oed. Col. 900); of rivers with two mouths (Polyb. <a href='B:240 10:5'>Pro 10:5</a>). Stoma mouth, of the edge of a sword, <a href='B:490 21:24'>Luk 21:24</a>; <a href='B:650 11:34'>Heb 11:34</a>. Often in LXX, as <a href='B:10 34:26'>Gen 34:26</a>; Joshua <a href='B:10 10:28'>Gen 10:28</a>; <a href='B:10 10:33'>Gen 10:33</a>; <a href='B:10 10:35'>Gen 10:35</a>; <a href='B:10 10:37'>Gen 10:37</a>; <a href='B:10 10:39'>Gen 10:39</a>; <a href='B:720 1:8'>Jud 1:8</a>. So occasionally in Class., as Homer, Il.


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389. Katesqiein or katesqein to devour is used of the sword, <a href='B:50 32:42'>Deu 32:42</a>; <a href='B:100 2:26'>2Sa 2:26</a>; <a href='B:290 31:8'>Isa 31:8</a>; <a href='B:300 2:30'>Jer 2:30</a>, etc. Macaira sword, in Class. a dirk or dagger : rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, xifov (not in N. T. but occasionally in LXX). JRomfaia, <a href='B:490 2:35'>Luk 2:35</a> (see note), elsewhere only in Revelation, very often in LXX, is a large broadsword. In LXX of Goliath's sword, <a href='B:90 17:51'>1Sa 17:51</a> Piercing [&#948; &#953; &#953; &#954; &#957; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. Lit. coming through. N. T. o.<p/>Even to the dividing asunder of soul and spirit and of the joints and marrow [&#945; &#961; &#967; &#953; &#956; &#949; &#961; &#953; &#963; &#956; &#959; &#965; &#968; &#965; &#967; &#951; &#962; &#954; &#945; &#953; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962; &#945; &#961; &#956; &#969; &#957; &#964; &#949; &#954; &#945; &#953; &#956; &#965; &#949; &#955; &#969; &#957;]. Merismov dividing, only here and ch. 2 4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Merismov is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. 184 In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow [&#945; &#961; &#956; &#969; &#957;, &#956; &#965; &#949; &#955; &#969; &#957;, &#957;. &#964;. &#959;] are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, "to form moderate friendships, and not prov arkon muelon yuchv to the deep marrow of the soul." The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.<p/>A discerner [&#954; &#961; &#953; &#964; &#953; &#954; &#959; &#962;]. N. T. o. o LXX The word carries on the thought of dividing. From krinein to divide or separate, which runs into the sense of judge, the usual meaning in N. T., judgment involving the sifting out and analysis of evidence. In kritikov the ideas of discrimination and judgment are blended. Vulg. discretor.<p/>Of the thoughts and intents of the heart [&#949; &#957; &#952; &#965; &#956; &#951; &#963; &#949; &#969; &#957; &#954; &#945; &#953; &#949; &#957; &#957; &#959; &#953; &#969; &#957; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. The A. V. is loose and inaccurate. jEnqumhsis rare in N. T. See <a href='B:470 9:4'>Mat 9:4</a>; <a href='B:510 17:29'>Act 17:29</a>. Comp. ejnqumeisqai, <a href='B:470 1:20'>Mat 1:20</a>; <a href='B:470 9:4'>Mat 9:4</a>. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. Ennoia only here and <a href='B:670 4:1'>1Pe 4:1</a>. It is the definite conception which follows ejnqumhsiv Rend. conceptions. 
<a href='B:650 4:1'>Heb 4:1</a><p/>3From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of ver. 11.<p/>Creature [&#954; &#964; &#953; &#963; &#953; &#962;]. See on <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:540 5:17'>2Co 5:17</a>; <a href='B:580 1:15'>Col 1:15</a>. Here in the sense of thing created.<p/>Opened [&#964; &#949; &#964; &#961; &#945; &#967; &#951; &#955; &#953; &#963; &#956; &#949; &#957; &#945;]. N. T. o. o LXX Only later Greek. Evidently connected with trachlov neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed : taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor's neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is familiar to all classical students. See Hom. I<a href='B:580 1'>Col 1:0</a>. <a href='B:580 1:459'>Col 1:459</a>;<a href='B:580 2'>Col 2:0</a>; <a href='B:580 2:422'>Col 2:422</a>; Pindar, Ol. <a href='B:580 13:114'>Col 13:114</a>. The victim's throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two - edged sword.<p/>With whom we have to do [&#960; &#961; &#959; &#962; &#959; &#957; &#951; &#956; &#953; &#957; &#959; &#955; &#959; &#947; &#959; &#962;]. Rend. with whom is our reckoning; that is to whom we have to give account. 185


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Every high priest [&#960; &#945; &#962; &#945; &#961; &#967; &#953; &#949; &#961; &#949; &#965; &#962;]. Every Levitical high priest. Arciereuv o P.<p/>Taken [&#955; &#945; &#956; &#946; &#945; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Rend. being taken, or since he is taken : not who is taken. The point is that the high priest's efficiency for men depends on his being taken from among men.<p/>Is ordained [&#954; &#945; &#952; &#953; &#963; &#964; &#945; &#964; &#945; &#953;]. Constituted priest. See on <a href='B:630 1:5'>Tit 1:5</a>.<p/>For men [&#965; &#960; &#949; &#961; &#945; &#957; &#952; &#961; &#969; &#960; &#969; &#957;]. On behalf of men.<p/>In things pertaining to God [&#964; &#945; &#960; &#961; &#959; &#962; &#964; &#959; &#957; &#952; &#949; &#959; &#957;]. As respects his relation to God. See on ch. <a href='B:650 2:17'>Heb 2:17</a>.<p/>That he may offer [&#953; &#957; &#945; &#960; &#961; &#959; &#963; &#966; &#949; &#961; &#951;]. Prosferein, lit. to bring to (the altar). Comp. <a href='B:470 5:23'>Mat 5:23</a>. o P., who, however, has the kindred noun prosfora offering. Very often in LXX; nineteen times in Hebrews, and always, with one exception (ch. 12 7), in the technical sense, as here. Gifts - sacrifices [&#948; &#969; &#961; &#945; - &#952; &#965; &#963; &#953; &#945; &#962;]. Dwra offerings generally : qusiav bloody sacrifices. The distinction, however, is not constantly observed. Thus, qusiai, of unbloody offerings, <a href='B:10 4:3'>Gen 4:3</a>; <a href='B:10 4:5'>Gen 4:5</a>; <a href='B:30 2:1'>Lev 2:1</a>; <a href='B:40 5:15'>Num 5:15</a> : dwra, of bloody offerings, <a href='B:10 4:4'>Gen 4:4</a>; <a href='B:30 1:2'>Lev 1:2</a>; <a href='B:30 1:3'>Lev 1:3</a>; <a href='B:30 1:10'>Lev 1:10</a>.<p/>For sins [&#965; &#960; &#949; &#961; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957;]. In this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow.


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Have compassion [&#956; &#949; &#964; &#953; &#959; &#960; &#945; &#952; &#949; &#953; &#957;]. N. T. o. o LXX o Class. Originally of the rational regulation of the natural passions, as opposed to the Stoic ajpaqeia, which involved the crushing out of the passions. Often, in later Greek, of moderating anger. It is not identical with sunpaqhsai(ch. 4 5), but signifies to be moderate or tender in judgment toward another's errors. Here it denotes a state of feeling toward the ignorant and erring which is neither too severe nor too tolerant. The high priest must not be betrayed into irritation at sin and ignorance, neither must he be weakly indulgent. The ignorant [&#964; &#959; &#953; &#962; &#945; &#947; &#957; &#959; &#959; &#965; &#963; &#953;]. Comp. ajgnohmatwn ignorances, ch. 9 7, and <a href='B:40 14:22-31'>Num 14:22-31</a>, where the distinction is drawn between sins of ignorance and sins of presumption. Atonement for sins of ignorance was required by the Levitical law as a means of educating the moral perception, and of showing that sin and defilement might exist unsuspected : that God saw evil where men did not, and that his test of purity was stricter than theirs.<p/>For that he himself also is compassed with infirmity [&#949; &#960; &#949; &#953; &#954; &#945; &#953; &#945; &#965; &#964; &#959; &#962; &#960; &#949; &#961; &#953; &#954; &#949; &#953; &#964; &#945; &#953; &#945; &#963; &#952; &#949; &#957; &#949; &#953; &#945; &#957;]. Sympathy belongs to the high - priestly office, and grows out of the sense of personal infirmity. The verb is graphic : has infirmity lying round him. Comp. ch. <a href='B:650 12:1'>Heb 12:1</a>, of the encompassing [&#960; &#949; &#961; &#953; &#954; &#949; &#953; &#956; &#949; &#957; &#959; &#957;] cloud of witnesses. jAsqeneian the moral weakness which makes men capable of sin. This is denied in the case of Christ. See ch. <a href='B:650 7:28'>Heb 7:28</a>.


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He ought [&#959; &#966; &#949; &#953; &#955; &#949; &#953;]. It is his duty, growing out of the fact of his own infirmity.


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The high priest must be divinely called. One thus compassed with infirmity would shrink from such an office unless called to it by God. He that is called [&#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#962;]. The A. V. follows T. R., oJ kaloumenov. The article should be omitted. Rend. but being called by God (he taketh it), as did Aaron.


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Did not glorify himself to be made high priest. jEdoxasen glorified is general, and is more specifically defined by genhqhnai ajrcierea to be made high priest.<p/>But he that said unto him, Thou art my Son, etc. Supply glorified him. He did not glorify himself, but God who styled him "son" glorified him. Thou art my Son is introduced thus in close connection with the call to the priesthood, in recognition of the fact that the priesthood of Christ had its basis in his sonship. "Christ's priestly vocation ceases to be an accident in his history, and becomes an essential characteristic of his position as Son : sonship, christhood, priestliness, inseparably interwoven" (Bruce).


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Thou art a priest forever, etc. According to this verse Christ is prophetically pointed out in <a href='B:230 110'>Psa 110:0</a> as an eternal priest, independent of fleshly descent, a king, and superior in dignity to the Levitical priests. According to the order [&#954; &#945; &#964; &#945; &#964; &#951; &#957; &#964; &#945; &#958; &#953; &#957;]. According to the rank which Melchisedec held. Almost = like. For Melchisedec see ch. 7.


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He is now to show that Christ was under training for the priesthood, and describes the process of training.<p/>Who [&#959; &#962;]. Nominative to emaqen learned, ver. 8, to which all the participles are preparatory.<p/>In the days of his flesh [&#949; &#957; &#964; &#945; &#953; &#962; &#951; &#956; &#949; &#961; &#945; &#953; &#962; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. During his mortal life.<p/>When he had offered up prayers and supplications [&#948; &#949; &#951; &#963; &#949; &#953; &#962; &#964; &#949; &#954; &#945; &#953; &#953; &#954; &#949; &#964; &#951; &#961; &#953; &#945; &#962; &#960; &#961; &#959; &#963; &#949; &#957; &#949; &#947; &#954; &#945; &#962;]. Dehseiv special, definite requests : iJkethriav, N. T. o, is properly an adjective, pertaining to or fit for suppliants, with rJabdouv staves or ejlaiav olive - branches understood. The olive - branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase prosfrein N. T. o. 187 Unto him that was able to save him from death [&#960; &#961; &#959; &#962; &#964; &#959; &#957; &#948; &#965; &#957; &#945; &#956; &#949; &#957; &#959; &#957; &#963; &#969; &#950; &#949; &#953; &#957; &#945; &#965; &#964; &#959; &#957; &#949; &#954; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by <a href='B:470 26:39'>Mat 26:39</a>. And was heard in that he feared [&#954; &#945; &#953; &#949; &#953; &#963; &#945; &#954; &#959; &#965; &#963; &#949; &#953; &#962; &#945; &#960; &#959; &#964; &#951; &#962; &#949; &#965; &#955; &#945; &#946; &#949; &#953; &#945; &#962;]. Rend. was heard on account of his godly fear. jEulabeia only here and ch. 12 28. The verb eujlabeisqai to act cautiously, beware, fear, only ch. 11 7. The image in the word is that of a cautious taking hold [&#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953; &#957;] and careful and respectful handling : hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. Eulabeia is ascribed to Christ as a human trait, see ch. <a href='B:650 12:28'>Heb 12:28</a>. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will : he was also able to deliver him from death by resurrection : both these he did. It is not impossible that both these may be combined in the statement he was heard. 188


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Though he were a Son [&#954; &#945; &#953; &#960; &#949; &#961; &#969; &#957; &#965; &#953; &#959; &#962;]. For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with emaqen learned, not with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see ver. 7), but is not the point of emphasis here.<p/>Learned he obedience [&#949; &#956; &#945; &#952; &#949; &#957; &#964; &#951; &#957; &#965; &#960; &#945; &#954; &#959; &#951; &#957;]. Omit he, since the subject of emaqen learned is ov who, ver. 7. Jesus did not have to learn to obey, see <a href='B:500 8:29'>Joh 8:29</a>; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, "the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice." This is no more strange than his growth in wisdom, <a href='B:490 2:52'>Luk 2:52</a>. Growth in experience was an essential part of his humanity.<p/>By the things which he suffered [&#945; &#966; &#969; &#957; &#949; &#960; &#945; &#952; &#949; &#957;]. Or from the things, etc. Note the word - play, emaqen epaqen. So Croesus, addressing Cyrus, says, ta de moi paqhmata, ejonta ajcarista, maqhmata gegonen, "my sufferings, though painful, have proved to be lessons" (Hdt. 1 207) : so Soph. Trach. 142, mht' ejkmaqoiv paqousa "mayst thou not learn by suffering."


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And being made perfect [&#954; &#945; &#953; &#964; &#949; &#955; &#949; &#969; &#952; &#949; &#953; &#962;]. Comp. ch. <a href='B:650 2:10'>Heb 2:10</a>. The fundamental idea in teleioun is the bringing of a person or thing to the goal fixed by God. Comp. ch. <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 7:19'>Heb 7:19</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 10:1'>Heb 10:1</a>; <a href='B:650 10:14'>Heb 10:14</a>; <a href='B:650 11:40'>Heb 11:40</a>; <a href='B:650 12:23'>Heb 12:23</a>. Here of Christ's having reached the end which was contemplated in his divinely - appointed discipline for the priesthood. The consummation was attained in his death, <a href='B:570 2:8'>Phi 2:8</a> : his obedience extended even unto death.<p/>The author of eternal salvation [&#945; &#953; &#964; &#953; &#959; &#962; &#963; &#969; &#964; &#951; &#961; &#953; &#945; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. jAitiov, N. T. o, an adjective, causing. Comp. captain of salvation, <a href='B:650 2:10'>Heb 2:10</a>. The phrase swthria aojwniov eternal salvation N. T. o, but see LXX, <a href='B:290 14:17'>Isa 14:17</a>. Not everlasting salvation, but a salvation of which all the conditions, attainments, privileges, and rewards transcend the conditions and limitations of time.<p/>Unto all them that obey him (pasin toiv uJpkouousin aujtw). Obey points to obedience, ver. 8, and salvation to save, ver. 7. If the captain of salvation must learn obedience, so must his followers. Comp. <a href='B:600 1:8'>2Th 1:8</a>.


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Called of God [&#960; &#961; &#959; &#963; &#945; &#947; &#959; &#961; &#949; &#965; &#952; &#949; &#953; &#962;]. Rend. since he was addressed or saluted by God. God recognized and saluted him as that which he had become by passing through and completing his earthly discipline.<p/>Prosagoeuein to address N. T. o. A few times in LXX


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From this point the comparison of Christ with Melchisedec would naturally be developed; but the author digresses into a complaint of the imperfect spiritual attainment of his readers, and a remonstrance and admonition extending to the end of ch. 6.<p/>Of whom [&#960; &#949; &#961; &#953; &#959; &#965;]. Rend. concerning which. Not Melchisedec, but the topic that Christ is a priest after the order of Melchisedec, a topic to which great importance is attached. Can it be imagined that the discussion of such a topic would appeal to a Gentile audience as a reason for not relapsing into paganism?<p/>We have many things to say [&#960; &#959; &#955; &#965; &#962; &#951; &#956; &#953; &#957; &#959; &#955; &#959; &#947; &#959; &#962;]. Lit. the discourse is abundant unto us. We refers to the writer himself.<p/>Hard to be uttered [&#948; &#965; &#963; &#949; &#961; &#956; &#951; &#957; &#949; &#965; &#964; &#959; &#962; &#955; &#949; &#947; &#949; &#953; &#957;]. Lit. hard of interpretation to speak. The A. V. entirely misses the idea of interpretation. Rev. better, hard of interpretation. Dusermhneutov N. T. o. o LXX o Class.<p/>Ye are dull of hearing [&#957; &#969; &#952; &#961; &#959; &#953; &#947; &#949; &#947; &#959; &#957; &#945; &#964; &#949; &#964; &#945; &#953; &#962; &#945; &#954; &#959; &#945; &#953; &#962;]. Rend. ye have grown dull in your hearing. For ajkoh hearing see on <a href='B:620 4:3'>2Ti 4:3</a>. The verb implies a deterioration on the hearers' part. Nwqroi only here and ch. 6 12. From nh not and wjqein to push. Hence slow, sluggish. 189 Mostly in later Greek, although Plato uses it much in the same sense as here. "When they have to face study they are stupid [&#957; &#969; &#952; &#961; &#959; &#953;] and cannot remember." Theaet. 144 B. In LXX, <a href='B:240 22:29'>Pro 22:29</a>; Sir. 4 29; 11 12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow.


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When for the time ye ought to be teachers [&#959; &#966; &#949; &#953; &#955; &#959; &#957; &#964; &#949; &#962; &#949; &#953; &#957; &#945; &#953; &#948; &#953; &#948; &#945; &#963; &#954; &#945; &#955; &#959; &#953; &#948; &#953; &#945; &#964; &#959; &#957; &#967; &#961; &#959; &#957; &#959; &#957;]. Rend. for when ye ought to be teachers by reason of the time. A. V. entirely obscures the true meaning, which is that, because of the time during which the readers have been under instruction, they ought to be able to instruct others.<p/>Again [&#960; &#945; &#955; &#953; &#957;]. Not with teach you, as A. V., but with ye have need. The position of the word is emphatic. Again ye have need of being taught the very rudiments of divine truth which ye were taught long ago.<p/>Which be [&#964; &#953; &#957; &#945;]. A. V. takes the pronoun as interrogative [&#964; &#953; &#957; &#945;]. Better indefinite as subject of didaskein teach. Rend. "ye have need that some one teach you."<p/>The first principles of the oracles [&#964; &#945;, &#963; &#964; &#959; &#953; &#967; &#949; &#953; &#945; &#964; &#951; &#962; &#945; &#961; &#967; &#951; &#962; &#964; &#969; &#957; &#955; &#959; &#947; &#953; &#969; &#957;]. Lit. the rudiments of the beginning of the oracles. The phrase stoiceia thv ajrchv N. T. o. It is = primary elements. For stoiceia see on <a href='B:550 4:3'>Gal 4:3</a>. logion is a diminutive, meaning strictly a brief utterance, and used both in classical and biblical Greek of divine utterances. In Class. of prose oracles. Philo uses it of the O. T. prophecies, and his treatise on the Ten Commandments is entitledperi twn deka logiwn. In LXX often generally - "the word or words of the Lord," see <a href='B:40 24:16'>Num 24:16</a>; <a href='B:50 33:9'>Deu 33:9</a>; <a href='B:230 11:6'>Psa 11:6</a>; <a href='B:230 17:30'>Psa 17:30</a>, etc. It was used of the sayings of Jesus, see Polycarp, Ad Phil. 7. From the time of Philo, of any sacred writing, whether discourse or narrative. Papias and Irenaeus have ta kuriaka logia dominical oracles. 190 The meaning here is the O. T. sayings, especially those pointing to Christ.<p/>And are become [&#954; &#945; &#953; &#947; &#949; &#947; &#959; &#957; &#945; &#964; &#949;]. As in ver. 11, implying degeneracy. The time was when you needed the strong meat of the word.<p/>Milk [&#947; &#945; &#955; &#945; &#954; &#964; &#959; &#962;]. Comp. <a href='B:530 3:2'>1Co 3:2</a>. Answering to rudiments. Strong meat [&#963; &#964; &#949; &#961; &#949; &#945; &#962; &#964; &#961; &#959; &#966; &#951; &#962;]. Lit. solid meat. See on steadfast, <a href='B:670 5:9'>1Pe 5:9</a>. More advanced doctrinal teaching. The explanation of the Melchisedec priesthood to which the writer was about to pass involved the exhibition for the first time of the opposition of the N. T. economy of salvation to that of the old, and of the imperfection and abrogation of the O. T. priesthood. To apprehend this consequence of N. T. revelation required alert and matured minds. This is why he pauses to dwell on the sluggish mental and spiritual condition of his readers.


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Useth [&#956; &#949; &#964; &#949; &#967; &#969; &#957;]. Rend. partakes of. See on ch. <a href='B:650 1:9'>Heb 1:9</a>; <a href='B:650 2:14'>Heb 2:14</a>; <a href='B:650 3:1'>Heb 3:1</a>; <a href='B:650 3:14'>Heb 3:14</a>. Unskilful [&#945; &#960; &#949; &#953; &#961; &#959; &#962;]. N. T. o. Rend. unskilled or inexperienced.<p/>In the word of righteousness [&#955; &#959; &#947; &#959; &#965; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. The phrase N. T. o. The genitive dikaiosunhv of righteousness is combined in N. T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (ch. 1 2); the salvation which at first was spoken by the Lord (ch. 2 3). 191 A babe [&#957; &#951; &#960; &#953; &#959; &#962;]. See on <a href='B:520 2:20'>Rom 2:20</a>; <a href='B:530 3:1'>1Co 3:1</a>; <a href='B:560 4:14'>Eph 4:14</a>.


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Strong meat belongeth to them that are of full age [&#964; &#949; &#955; &#949; &#953; &#969; &#957; &#948; &#949; &#949; &#963; &#964; &#953; &#957; &#951; &#963; &#964; &#949; &#961; &#949; &#945; &#964; &#961; &#959; &#966; &#951;]. This rendering is clumsy. Rend. solid food is for full - grown men. For teleiwn full - grown, see on <a href='B:530 2:6'>1Co 2:6</a>. Often by Paul, as here, in contrast with nhpioi immature Christians. See <a href='B:530 2:6'>1Co 2:6</a>; <a href='B:530 3:1'>1Co 3:1</a>; <a href='B:530 13:11'>1Co 13:11</a>; <a href='B:560 4:4'>Eph 4:4</a>. Paul has the verb nhpiazein to be a child in <a href='B:530 14:20'>1Co 14:20</a>.<p/>By reason of use [&#948; &#953; &#945; &#964; &#951; &#957; &#949; &#958; &#953; &#957;]. For use rend. habitude. N. T. o. It is the condition produced by past exercise. Not the process as A. V., but the result.<p/>Their senses [&#964; &#945; &#945; &#953; &#963; &#952; &#951; &#964; &#951; &#961; &#953; &#945;]. N. T. o. Organs of perception; perceptive faculties of the mind. In LXX see <a href='B:300 4:19'>Jer 4:19</a>; <a href='B:300 4'>Jer 4:0</a> Macc. 2 22. Exercised [&#947; &#949; &#947; &#965; &#956; &#957; &#945; &#963; &#956; &#949; &#957; &#945;]. See on <a href='B:680 2:14'>2Pe 2:14</a>, and <a href='B:610 4:7'>1Ti 4:7</a>. Good and evil. Not moral good and evil, but wholesome and corrupt doctrine. The implication is that the readers' condition is such as to prevent them from making this distinction. :<a href='B:650 6'>Heb 6:0</a><p/>CHAPTER VI<p/>Some difficulty attaches to the first three verses, because the writer combines two thoughts : his own intention to proceed from elementary to more advanced teachings, and his readers' advance to that higher grade of spiritual receptiveness on which the effectiveness of his teaching must depend. The mistake in interpretation has been in insisting that the three verses treat only the one or the other thought. Observe that dio wherefore is connected with the rebuke in ch. 5 11, 12; and that that rebuke is directly connected with the announcement of the doctrine of the Melchisedec priesthood of Christ. The course of thought is as follows : Christ is a priest after the order of Melchisedec (ch. 5 10). There is much to be said on this subject, and it is hard to explain, because you have become dull, and need elementary teaching, whereas, by reason of your long Christian standing, you ought to be teachers yourselves (ch. 5 11, 12). For you all recognize the principle that baby - food is for babes, and solid food only for men, whose powers have been trained by habitual exercise (ch. 5 13, 14). Wherefore, in order that you may be aroused from your sluggishness and have your perceptions brought up to the matured condition which befits men in Christ, and in order that I may, at the same time, complete the development of my theme, I propose that we together move forward to completion : I to the full exposition of the subject of Christ's high - priesthood, and you to that maturity of discernment which becomes you. This will require us both to leave the rudimentary stage of teaching concerning Christ.


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Leaving the principles of the doctrines of Christ [&#945; &#966; &#949; &#957; &#964; &#949; &#962; &#964; &#959; &#957; &#964; &#951; &#962; &#945; &#961; &#967; &#951; &#962; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965; &#955; &#959; &#947; &#959; &#957;]. Lit. leaving the word of the beginning concerning Christ. jAfentev leaving or dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them "as a builder leaves his foundation in erecting his building" (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning, ch. 5 12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant.<p/>Let us go on unto perfection [&#949; &#960; &#953; &#964; &#951; &#957; &#964; &#949; &#955; &#949; &#953; &#959; &#964; &#951; &#964; &#945; &#966; &#949; &#961; &#969; &#956; &#949; &#952; &#945;]. Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the Rev. Teleiothv only here and <a href='B:580 3:14'>Col 3:14</a>. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme : they are exhorted to strive for that full Christian manhood which will fit them to receive the fully - developed discussion. Not laying again the foundation (mh palin qemelion kataballomenoi). Not explanatory of leaving, etc. The following words, describing the elements of the foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life.<p/>Dead works [&#957; &#949; &#954; &#961; &#969; &#957; &#949; &#961; &#947; &#969; &#957;]. The phrase only in Hebrews. Comp. ch. <a href='B:650 9:14'>Heb 9:14</a>. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity.


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Doctrine of baptisms [&#946; &#945; &#960; &#964; &#953; &#963; &#956; &#969; &#957; &#948; &#953; &#948; &#945; &#967; &#951; &#957;]. 192 Not laying again as a foundation the teaching [&#948; &#953; &#948; &#945; &#967; &#951; &#957;] of baptisms. baptismov only here, ch. 9 10, and <a href='B:480 7:4'>Mar 7:4</a>. The common form is baptisma. Neither word in LXX or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.<p/>Laying on of hands. See on <a href='B:610 4:14'>1Ti 4:14</a>. A Jewish and a Christian practice.<p/>Resurrection - eternal judgment. Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Few. jAiwniou eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on <a href='B:600 1:9'>2Th 1:9</a>. The phrase eternal judgment N. T. o. Comp. krima to mellon the judgment to come, <a href='B:510 24:25'>Act 24:25</a>.


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If God permit [&#949; &#945; &#957; &#960; &#949; &#961; &#949; &#960; &#953; &#964; &#961; &#949; &#960; &#951; &#959; &#952; &#949; &#959; &#962;]. The exact formula N. T. o. Comp. <a href='B:530 16:7'>1Co 16:7</a>; <a href='B:510 18:21'>Act 18:21</a>. Pagan parallels are twn qewn qelontwn if the gods will; qewn ejpitrepontwn the gods permitting, and qewn boulomenwn if the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.


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Impossible [&#945; &#948; &#965; &#957; &#945; &#964; &#959; &#957;]. It is impossible to dilute this word into difficult.<p/>Those who were once enlightened [&#964; &#959; &#965; &#962; &#945; &#960; &#945; &#958; &#966; &#969; &#964; &#953; &#963; &#952; &#949; &#957; &#964; &#945; &#962;]. Rend. "once for all enlightened." %Apax is frequent in the Epistle. Comp. ch. <a href='B:650 9:7'>Heb 9:7</a>; <a href='B:650 9:26'>Heb 9:26</a>; <a href='B:650 9:27'>Heb 9:27</a>; <a href='B:650 9:28'>Heb 9:28</a>; <a href='B:650 10:2'>Heb 10:2</a>; <a href='B:650 12:26'>Heb 12:26</a>; <a href='B:650 12:27'>Heb 12:27</a>. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Fwtizein in LXX usually to teach or instruct; see <a href='B:230 108:130'>Psa 108:130</a>; <a href='B:120 12:2'>2Ki 12:2</a>; <a href='B:120 17:27'>2Ki 17:27</a>. Comp. in N. T. <a href='B:500 1:9'>Joh 1:9</a>; <a href='B:560 1:18'>Eph 1:18</a>; <a href='B:560 3:9'>Eph 3:9</a>; <a href='B:650 10:32'>Heb 10:32</a>. Erasmus gives the correct explanation : "Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used fwtizein and fwtosmov in that sense, and this usage continued down to the Reformation. See Just. Mart. <a href='B:730 1:62'>Rev 1:62</a>. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, prov touv mellontav fwtizesqai to those who are about to be enlightened; and justified this name for baptism by this passage and <a href='B:650 10:32'>Heb 10:32</a>. The Peshitto translates this passage, "who have once (for all) descended to baptism." The N. T. gives no example of this usage. 193 Tasted of the heavenly gift [&#947; &#949; &#965; &#963; &#945; &#956; &#949; &#957; &#959; &#965; &#962; &#964; &#951; &#962; &#948; &#969; &#961; &#949; &#945; &#962; &#964; &#951; &#962; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#959; &#965;] For geusamenouv tasted, comp. ch. <a href='B:650 2:9'>Heb 2:9</a>. The meaning is, have consciously partaken of. Comp. <a href='B:670 2:3'>1Pe 2:3</a>, and trwgwn eateth, <a href='B:500 6:56'>Joh 6:56</a>. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. Partakers of the Holy Ghost [&#956; &#949; &#964; &#959; &#967; &#959; &#965; &#962; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962; &#945; &#947; &#953; &#959; &#965;]. "Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.


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The good word of God [&#954; &#945; &#955; &#959; &#957; &#952; &#949; &#959; &#965; &#961; &#951; &#956; &#945;]. The gospel of Christ as preached. Comp. ch. <a href='B:650 2:3'>Heb 2:3</a>. To the word are attached life (<a href='B:510 5:20'>Act 5:20</a> ); spirit and life (<a href='B:500 6:63'>Joh 6:63</a> ); salvation (<a href='B:510 11:14'>Act 11:14</a> ); cleansing (<a href='B:560 5:26'>Eph 5:26</a> ); especially the impartation of the Spirit (<a href='B:500 3'>Joh 3:0</a>; 34; <a href='B:510 5:32'>Act 5:32</a>; <a href='B:510 10:44'>Act 10:44</a>; <a href='B:560 6:17'>Eph 6:17</a>; <a href='B:650 2:4'>Heb 2:4</a> ).<p/>Powers of the world to come [&#948; &#965; &#957; &#945; &#956; &#949; &#953; &#962; &#956; &#949; &#955; &#955; &#959; &#957; &#964; &#959; &#962; &#945; &#953; &#969; &#957; &#959; &#962;]. Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ's work. See on these last days, ch. 1 2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves.


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If they shall fall away [&#954; &#945; &#953; &#960; &#945; &#945; &#960; &#949; &#963; &#959; &#957; &#964; &#945; &#962;]. Lit. and having fallen away. Comp. pesh fall, ch. 4 11. Parapiptein, N. T. o. It means to deviate, turn aside. Comp. LXX, <a href='B:330 14:13'>Eze 14:13</a>; <a href='B:330 14:8'>Eze 14:8</a>.<p/>To renew them again [&#960; &#945; &#955; &#953; &#957; &#945; &#957; &#945; &#954; &#945; &#953; &#957; &#953; &#950; &#949; &#953; &#957;]. The verb N. T. o. Anakainoun to renew, <a href='B:540 4:16'>2Co 4:16</a>; <a href='B:580 3:10'>Col 3:10</a>.<p/>Seeing they crucify to themselves - afresh [&#945; &#957; &#945; &#963; &#964; &#945; &#965; &#961; &#959; &#965; &#957; &#964; &#945; &#962; &#949; &#945; &#965; &#964; &#959; &#953; &#962;]. In the Roman classical use of the word, ajna has only the meaning up : to nail up on the cross. Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying. 195 Eautoiv for themselves. So that Christ is no more available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it.<p/>The Son of God. Marking the enormity of the offense.<p/>Put him to an open shame [&#960; &#945; &#961; &#945; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#953; &#950; &#959; &#957; &#964; &#945; &#962;]. N. T. o. Rarely in LXX Comp. <a href='B:40 25:4'>Num 25:4</a>, hang them up. From para beside, deiknunai to show or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Deigma example, only <a href='B:720 1:7'>Jud 1:7</a>. Deigmatizein to make a public show or example, <a href='B:470 1:19'>Mat 1:19</a>; <a href='B:580 2:15'>Col 2:15</a>. See additional note at the end of this chapter.


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The inevitableness of the punishment illustrated by a familiar fact of nature.<p/>The earth [&#947; &#951;]. Or the land. Personified. Comp. aujtomath hJ gh the land of itself, <a href='B:480 4:28'>Mar 4:28</a>, see note.<p/>Which drinketh in [&#951; &#960; &#953; &#959; &#965; &#963; &#945;]. Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it.<p/>Herbs [&#946; &#959; &#964; &#945; &#957; &#951; &#957;]. Grass, fodder. N. T. o.<p/>Meet for them by whom it is dressed [&#949; &#965; &#952; &#949; &#964; &#959; &#957; &#949; &#954; &#949; &#953; &#957; &#959; &#953; &#962; &#948; &#953; &#959; &#965; &#962; &#954; &#945; &#953; &#947; &#949; &#969; &#961; &#947; &#949; &#953; &#964; &#945; &#953;]. For euqeton, lit. well placed, thence fit or appropriate, see <a href='B:490 9:62'>Luk 9:62</a>; <a href='B:490 14:8'>Luk 14:8</a>; <a href='B:490 14:5'>Luk 14:5</a>. Gewrgein to till the ground, N. T. o. Rend. tilled. Dress is properly to trim. The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it.<p/>Receiveth blessing from God [&#956; &#949; &#964; &#945; &#955; &#945; &#956; &#946; &#945; &#957; &#949; &#953; &#949; &#965; &#955; &#959; &#947; &#953; &#945; &#962; &#945; &#960; &#959; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Rend. partaketh of blessing. The blessing is increased fruitfulness. Comp. <a href='B:470 13:12'>Mat 13:12</a>; <a href='B:500 14:2'>Joh 14:2</a>.


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But that which beareth thorns and briers [&#949; &#954; &#966; &#949; &#961; &#959; &#965; &#963; &#945; &#948; &#949; &#945; &#954; &#945; &#957; &#952; &#945; &#962; &#954; &#945; &#953; &#964; &#961; &#953; &#946; &#959; &#955; &#959; &#965; &#962;]. Wrong. As given in A. V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well - watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. Akanqai thorns, from ajkh a point. Tribolov, from treiv three and belov a dart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land - caltrop, was called tribulus So Virgil,<p/>"Subit aspera silva, Lappaeque tribulique." Georg. 1 153.<p/>Is rejected [&#945; &#948; &#959; &#954; &#953; &#956; &#959; &#962;]. Lit. unapproved. See on reprobate, <a href='B:520 1:28'>Rom 1:28</a>. Nigh unto cursing [&#954; &#945; &#964; &#945; &#961; &#945; &#962; &#949; &#947; &#947; &#965; &#962;]. See on <a href='B:550 3:10'>Gal 3:10</a>. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness.<p/>Whose end is to be burned (h=v to telov eijv kausin). /Hv whose, of which, may be referred to cursing - the end of which cursing : but better to the main subject, gh the land. Telov is consummation rather than termination. jEiv kausin, lit. unto burning. Comp. LXX, <a href='B:290 40:16'>Isa 40:16</a>. The consummation of the cursed land is burning. Comp. <a href='B:500 14:6'>Joh 14:6</a>. The field of thorns and thistles is burned over and abandoned to barrenness. 196


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But the writer refuses to believe that his readers will incur such a fate. Beloved [&#945; &#947; &#945; &#960; &#951; &#964; &#959; &#953;]. Only here in the epistle. It often suggests an argument. See <a href='B:530 10:14'>1Co 10:14</a>; <a href='B:530 14:58'>1Co 14:58</a>; <a href='B:540 7:1'>2Co 7:1</a>.<p/>We are persuaded [&#960; &#949; &#960; &#949; &#953; &#963; &#956; &#949; &#952; &#945;]. We are firmly convinced. The verb indicates a past hesitation overcome.<p/>Better things [&#964; &#945; &#954; &#961; &#949; &#953; &#963; &#963; &#959; &#957; &#945;]. The article gives a collective force, the better state of things, the going on unto perfection (ver. 1). For kreissona better, see on ch. <a href='B:650 1:4'>Heb 1:4</a>.<p/>That accompany salvation [&#949; &#967; &#959; &#956; &#949; &#957; &#945; &#963; &#969; &#964; &#951; &#961; &#953; &#945; &#962;]. Ecesqai with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, <a href='B:480 1:38'>Mar 1:38</a>; in a temporal sense, <a href='B:490 13:33'>Luk 13:33</a>, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition.


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He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.<p/>Your work and labor of love [&#964; &#959; &#965; &#949; &#961; &#947; &#959; &#965; &#965; &#956; &#969; &#957; &#954; &#945; &#953; &#964; &#951; &#962; &#945; &#947; &#945; &#960; &#951; &#962;]. Omit labor. The A. V. follows T. R. tou kopou. Rend. your work and the love which ye shewed, etc.<p/>Which ye have shewed toward his name [&#951; &#962; &#949; &#957; &#949; &#948; &#949; &#953; &#958; &#945; &#963; &#952; &#949; &#949; &#953; &#962; &#964; &#959; &#959; &#957; &#959; &#956; &#945; &#945; &#965; &#964; &#959; &#965;]. The verb means, strictly, to show something in one's self; or to show one's self in something. similar praise is bestowed in ch. 10 32. They have shown both love and work toward God's name. That does not look like crucifying Christ. God is not unjust, as he would show himself to be if he were forgetful of this.


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We desire [&#949; &#960; &#953; &#952; &#965; &#956; &#959; &#965; &#956; &#949; &#957;]. Strongly, earnestly. Comp. <a href='B:470 13:17'>Mat 13:17</a>; <a href='B:490 22:15'>Luk 22:15</a>. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works.<p/>Each [&#949; &#954; &#945; &#963; &#964; &#959; &#957;]. He is concerned, not only for the body of believers, but for each member.<p/>To the full assurance of hope unto the end [&#960; &#961; &#959; &#962; &#964; &#951; &#957; &#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#953; &#945; &#957; &#964; &#951; &#962; &#949; &#955; &#960; &#953; &#948; &#959; &#962; &#945; &#961; &#967; &#953; &#964; &#949; &#955; &#959; &#965; &#962;]. That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. <a href='B:520 8:24'>Rom 8:24</a>. For plhroforia see on <a href='B:590 1:5'>1Th 1:5</a>, and comp. <a href='B:520 4:21'>Rom 4:21</a>; <a href='B:520 14:5'>Rom 14:5</a>. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance.


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Slothful [&#957; &#969; &#952; &#961; &#959; &#953;]. See on ch. <a href='B:650 5:11'>Heb 5:11</a>. Or sluggish, as you will become if you lose hope.<p/>Followers [&#956; &#953; &#956; &#951; &#964; &#945; &#953;]. Rend. imitators.<p/>Faith and patience [&#960; &#953; &#963; &#964; &#949; &#969; &#962; &#954; &#945; &#953; &#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#953; &#945; &#962;]. For patience rend. long - suffering, and see on <a href='B:660 5:7'>Jas 5:7</a>. Faith and long - suffering go together. Faith does not win its inheritance without persevering endurance; hence long - suffering is not only presented as an independent quality, but is predicated of faith.<p/>Inherit [&#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#965; &#957; &#964; &#969; &#957;]. Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp. <a href='B:560 1:14'>Eph 1:14</a>.


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Illustration of the long - suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (ch. 11 9, 10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure.<p/>Because he could swear by no greater [&#949; &#960; &#949; &#953; &#954; &#945; &#964; &#959; &#965; &#948; &#949; &#957; &#959; &#962; &#949; &#953; &#967; &#949; &#957; &#956; &#949; &#953; &#950; &#959; &#957; &#959; &#962; &#959; &#956; &#959; &#963; &#945; &#953;]. Lit. since he had (the power) to swear by no one greater.<p/>By himself [&#954; &#945; &#952; &#949; &#945; &#965; &#964; &#959; &#965;]. Comp. <a href='B:10 22:16'>Gen 22:16</a>. N. T. o, but see LXX, <a href='B:370 6:8'>Amo 6:8</a>.


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Surely blessing I will bless thee [&#949; &#953; &#956; &#951; &#957; &#949; &#965; &#955; &#959; &#947; &#969; &#957; &#949; &#965; &#955; &#959; &#947; &#951; &#963; &#969; &#963; &#949;]. Ei mhn as a formula of swearing N. T. o. In LXX, see <a href='B:40 14:23'>Num 14:23</a>; <a href='B:40 14:28'>Num 14:28</a>; <a href='B:40 14:35'>Num 14:35</a>; <a href='B:290 45:23'>Isa 45:23</a>; <a href='B:330 33:27'>Eze 33:27</a>; <a href='B:330 34:8'>Eze 34:8</a>. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. LXX, <a href='B:10 22:17'>Gen 22:17</a>; <a href='B:40 25:10'>Num 25:10</a>; <a href='B:50 14:4'>Deu 14:4</a>; <a href='B:50 14:1'>Deu 14:1</a>; <a href='B:50 14:97'>Deu 14:97</a>


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After he had patiently endured [&#956; &#945; &#954; &#961; &#959; &#952; &#965; &#956; &#951; &#963; &#945; &#962;]. Pointing back to makroqumia long - suffering, ver. 12.<p/>He obtained [&#949; &#960; &#949; &#964; &#965; &#967; &#949; &#957;]. The compounded preposition ejpi has the force of upon : to light or hit upon. The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See <a href='B:520 4:18'>Rom 4:18</a>.<p/>The security of the divine promise illustrated by the analogy of human practice.


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And an oath for confirmation is to them an end of all strife [&#954; &#945; &#953; &#960; &#945; &#963; &#951; &#962; &#945; &#965; &#964; &#959; &#953; &#962; &#945; &#957; &#964; &#953; &#955; &#959; &#947; &#953; &#945; &#962; &#960; &#949; &#961; &#945; &#962; &#949; &#953; &#962; &#946; &#949; &#946; &#945; &#953; &#969; &#957; &#959; &#959; &#961; &#954; &#959; &#962;]. FOR "an oath," rend. "the oath" : generic. Const. for confirmation with end. "The oath is final for confirmation." Perav is the outermost point; the point beyond which one cannot go. With this exception always in N. T. in the plural, of the ends of the earth. See <a href='B:470 12:42'>Mat 12:42</a>; <a href='B:520 10:18'>Rom 10:18</a>. So often in LXX jAntilogia, strictly contradiction, only in Hebrews and <a href='B:720 1:11'>Jud 1:11</a>, on which see note.


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Wherein [&#949; &#957; &#969;]. Referring to the whole previous clause. In accordance with this universal human custom.<p/>Willing [&#946; &#959; &#965; &#955; &#959; &#956; &#949; &#957; &#959; &#962;]. Rend. being minded. See on <a href='B:470 1:19'>Mat 1:19</a>. The immutability [&#964; &#959; &#945; &#956; &#949; &#964; &#945; &#952; &#949; &#964; &#959; &#957;]. The adjective used substantively. Only here and ver. 18.<p/>Confirmed [&#949; &#956; &#949; &#963; &#964; &#964; &#949; &#965; &#963; &#949; &#957;]. Rend. interposed or mediated. Comp. mesithv mediator. From mesov midst. Placed himself between himself and the heritors of the promise.


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Two immutable things [&#948; &#965; &#959; &#960; &#961; &#945; &#947; &#956; &#945; &#964; &#969; &#957; &#945; &#956; &#949; &#964; &#945; &#952; &#949; &#964; &#969; &#957;]. His word and his oath.<p/>Strong consolation [&#953; &#963; &#967; &#965; &#961; &#945; &#957; &#960; &#945; &#961; &#945; &#954; &#955; &#951; &#963; &#953; &#957;]. jIscirov strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on <a href='B:490 6:24'>Luk 6:24</a>; <a href='B:530 14:3'>1Co 14:3</a>.<p/>Who have fled for refuge [&#959; &#953; &#954; &#945; &#964; &#945; &#966; &#965; &#947; &#959; &#957; &#964; &#949; &#962;]. Only here and <a href='B:510 14:6'>Act 14:6</a>. The compound verb is well rendered by A. V., since, as distinguished from the simple feugein to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt 4:23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees [&#966; &#949; &#965; &#947; &#969; &#957;] and betakes himself for refuge [&#954; &#945; &#964; &#945; &#966; &#965; &#947; &#951;] to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16 "Conon fled [&#949; &#966; &#949; &#965; &#947; &#949;] in swift vessels, and betakes himself for refuge [&#954; &#945; &#964; &#945; &#966; &#949; &#965; &#947; &#949; &#953;] to Mitylene."<p/>To lay hold upon the hope set before us [&#954; &#961; &#945; &#964; &#951; &#963; &#945; &#953; &#964; &#951; &#962; &#960; &#961; &#959; &#954; &#949; &#953; &#956; &#949; &#957; &#951; &#962;]. For krathsai to lay fast hold, see on <a href='B:480 7:3'>Mar 7:3</a>; <a href='B:510 3:11'>Act 3:11</a>; <a href='B:580 2:19'>Col 2:19</a>. Prokeimenhv lying before or set before; destined or appointed. Mostly in Hebrews. Comp. <a href='B:540 8:12'>2Co 8:12</a>; <a href='B:720 1:7'>Jud 1:7</a>; <a href='B:720 1:198'>Jud 1:198</a>


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An anchor of the soul [&#945; &#947; &#954; &#965; &#961; &#945; &#957; &#964; &#951; &#962; &#968; &#965; &#967; &#951; &#962;]. The same figure is implied <a href='B:610 1:19'>1Ti 1:19</a>.<p/>Sure and steadfast [&#945; &#963; &#966; &#945; &#955; &#951; &#964; &#949; &#954; &#945; &#953; &#946; &#949; &#946; &#945; &#953; &#945; &#957;]. The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. jAsfalh, not, sfallein to make totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Bebaian sustaining one's steps in going [&#946; &#945; &#953; &#957; &#949; &#957; &#964; &#959; &#947; &#959;] : not breaking down under what steps upon it.<p/>Which entereth into that within the veil [&#949; &#953; &#963; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#951; &#957; &#949; &#953; &#962; &#964; &#959; &#949; &#963; &#969; &#964; &#949; &#961; &#959; &#957; &#964; &#959; &#965; &#954; &#945; &#964; &#945; &#960; &#949; &#964; &#945; &#963; &#956; &#945; &#964; &#959; &#962;]. Const. the participle eijsercomenhn entering with anchor. jEswteron only here and <a href='B:510 16:24'>Act 16:24</a>. Comparative, of something farther within. So ejswteran fulakhn "the inner prison," <a href='B:510 16:24'>Act 16:24</a>. Katapetasma veil, o Class. Commonly in N. T. of the veil of the temple or tabernacle. See <a href='B:470 27:51'>Mat 27:51</a>; <a href='B:650 9:3'>Heb 9:3</a>. That within the veil is the unseen, eternal reality of the heavenly world. 199 Two figures are combined :<p/>(a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world.<p/>(b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest - tossed ship, is held by the anchor : the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine.


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Whither the forerunner is for us entered [&#959; &#960; &#959; &#965; &#960; &#961; &#959; &#948; &#961; &#959; &#956; &#959; &#962; &#965; &#960; &#949; &#961; &#951; &#956; &#969; &#957; &#953; &#949; &#963; &#951; &#955; &#952; &#949; &#957;]. %Opou, strictly where, instead of opoi whither (not in N. T.), but more significant as indicating an abiding there. Prodromov forerunner, N. T. o. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. The A. V. entirely misses this point by rendering "the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered. Comp. ch. <a href='B:650 10:19'>Heb 10:19</a>.<p/>Made a high priest [&#945; &#961; &#967; &#953; &#949; &#961; &#949; &#965; &#962; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death.<p/>ADDITIONAL NOTE ON VERSES 4 - 6.<p/>The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed :<p/>(1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief.<p/>(2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.<p/>(3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.<p/>(4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction.<p/>(5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power.<p/>Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, "renew unto repentance." God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol 1 p. 191. :<a href='B:650 7'>Heb 7:0</a><p/>CHAPTER VII<p/>The Melchisedec - priesthood of Christ. - Christ can be a priest without Aaronic descent, and his priesthood is of a higher and older type than the Levitical.


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For this Melchisedec, etc. See <a href='B:10 14:18-20'>Gen 14:18-20</a>; <a href='B:230 110'>Psa 110:0</a>.


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First being by interpretation King of righteousness [&#960; &#961; &#969; &#964; &#959; &#957; &#956; &#949; &#957; &#949; &#961; &#956; &#951; &#957; &#949; &#965; &#959; &#956; &#949; &#957; &#959; &#962; &#946; &#945; &#963; &#953; &#955; &#949; &#965; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. The first designation is the literal interpretation of the Hebrew name. Being interpreted belongs only to this designation. So Joseph Ant 1:10, 2 shmainei de touto basileuv dikaiov "and this (the name Melchisedec) signifies righteous king." And after that also [&#949; &#960; &#949; &#953; &#964; &#945; &#948; &#949; &#954; &#945; &#953;]. Then follows a designation derived from his character, king of peace. Supply being; not being interpreted. Salem. Commonly regarded as the site of Jerusalem. It has also been supposed to represent Saleim Salim, mentioned in <a href='B:500 3:23'>Joh 3:23</a>. Jerome says that the place retained that name in his day, and that the ruins of Melchisedec's palace were shown there. 200 The ancient name of Jerusalem was Jebus. Others, again, suppose that Salem is not the name of a place, but is merely the appellation of Melchisedec. The passage in Genesis, however, points to a place, and the writer might naturally have desired to indicate the typical meaning of the city over which Melchisedec reigned.


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Without father, without mother, without descent [&#945; &#960; &#945; &#964; &#969; &#961;, &#945; &#956; &#951; &#964; &#969; &#961;, &#945; &#947; &#949; &#957; &#949; &#945; &#955; &#959; &#947; &#951; &#964; &#959; &#962;]. The three adjectives N. T. o, o LXX The meaning is that there is no record concerning his parentage. This is significant as indicating a different type of priesthood from the Levitical, in which genealogy was of prime importance. No man might exercise priestly functions who was not of the lineage of Aaron.<p/>Having neither beginning of days nor end of life. That is to say, history is silent concerning his birth and death.<p/>But made like unto the Son of God [&#945; &#966; &#969; &#956; &#959; &#953; &#969; &#956; &#949; &#957; &#959; &#962; &#948; &#949; &#964; &#969; &#965; &#953; &#969; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. The verb N. T. o. Made like or likened, not like. "The resemblance lies in the Biblical representation, and not primarily in Melchisedec himself" (Westcott). Son of God, not Son of man, for the likeness to Jesus as Son of man would not hold; Jesus, as man, having had both birth and death. The words likened unto the Son of God stand independently. Not to be connected with the following sentence, so as to read abideth a priest continually like the Son of God; for, as a priest, Melchisedec, chronologically, was prior to Christ; and, therefore, it is not likeness with respect to priesthood that is asserted. The likeness is in respect to the things just predicated of Melchisedec. Christ as Son of God was without father, mother, beginning or end of days; and, in these points, Melchisedec is likened in Scripture to him.<p/>Abideth a priest continually [&#956; &#949; &#957; &#949; &#953; &#953; &#949; &#961; &#949; &#965; &#962; &#949; &#953; &#962; &#964; &#959; &#948; &#953; &#951; &#957; &#949; &#954; &#949; &#962;]. Dihnekhv from diaferein to bear through; born on through ages, continuous. Only in Hebrews. There is no historical account of the termination of Melchisedec's priesthood. The tenure of his office is uninterrupted. The emphasis is on the eternal duration of the ideal priesthood, and the writer explains the Psalm as asserting eternal duration as the mark of the Melchisedec order. Accordingly, he presents the following characteristics of the ideal priesthood : royal, righteous, peace - promoting, personal and not inherited, eternal. Comp. <a href='B:290 9:6'>Isa 9:6</a>; <a href='B:290 9:7'>Isa 9:7</a>; <a href='B:290 4:10'>Isa 4:10</a>; <a href='B:290 32:17'>Isa 32:17</a>; <a href='B:290 53:7'>Isa 53:7</a>. It is, of course, evident to the most superficial reader that such exposition of O. T. scripture is entirely artificial, and that it amounts to nothing as proof of the writer's position. Melchisedec is not shown to be an eternal high priest because his death - record is lost; nor to be properly likened unto the Son of God because there is no notice of his birth and parentage.


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The superiority of the Melchisedec priesthood to the Levitical. Consider [&#952; &#949; &#969; &#961; &#949; &#953; &#964; &#949;]. Only here in Hebrews and o P. Except this passage, confined to the Synoptic Gospels, Acts, and Johannine writings. See on <a href='B:490 10:18'>Luk 10:18</a>; <a href='B:500 1:18'>Joh 1:18</a>.<p/>How great [&#960; &#951; &#955; &#953; &#954; &#959; &#962;]. Only here and <a href='B:550 6:11'>Gal 6:11</a>.<p/>The patriarch [&#959; &#960; &#945; &#964; &#961; &#953; &#945; &#961; &#967; &#951; &#962;]. Only here and in Acts.<p/>The tenth [&#948; &#949; &#954; &#945; &#964; &#951; &#957;]. Properly an adjective, but used as a noun for tithe. Only in Hebrews, as is the kindred verb dekatoun to impose or take tithes. jApodekatoin to exact tithes, <a href='B:650 7:5'>Heb 7:5</a>. Comp. <a href='B:470 23:23'>Mat 23:23</a>; <a href='B:490 11:42'>Luk 11:42</a>.<p/>Of the spoils [&#949; &#954; &#964; &#969; &#957; &#945; &#954; &#961; &#959; &#952; &#953; &#957; &#953; &#969; &#957;]. The noun N. T. o, from arkon topmost point, and qiv a heap. The top of the pile : the "pick" of the spoil.


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If Melchisedec was greater than Abraham, he was greater than Abraham's descendants, including the tribe of Levi.<p/>They that are of the sons of Levi who receive, etc. [&#959; &#953; &#949; &#954; &#964; &#969; &#957; &#965; &#953; &#969; &#957; &#955; &#949; &#965; &#949; &#953; &#955; &#945; &#956; &#946; &#945; &#957; &#959; &#957; &#964; &#949; &#962;]. Those out of the sons of Levi who become priests. Not those who receive the priesthood from the sons of Levi. Not all Levites were priests, but only those of the house of Aaron.<p/>The office of the priesthood [&#964; &#951; &#957; &#953; &#949; &#961; &#945; &#964; &#953; &#945; &#957;]. Only here and <a href='B:490 1:9'>Luk 1:9</a>. A commandment [&#949; &#957; &#964; &#959; &#955; &#951; &#957;]. A special injunction, See on <a href='B:660 2:8'>Jas 2:8</a>; <a href='B:560 2:15'>Eph 2:15</a>.<p/>To take tithes [&#945; &#960; &#959; &#948; &#949; &#954; &#945; &#964; &#959; &#953; &#957;]. See on ver. 4.<p/>That is of their brethren, though they come out of the loins of Abraham. The people, the brethren of the Levites, are descended from their common ancestor, Abraham, yet the Levites exact tithes from them.


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But he whose descent is not counted from them [&#959; &#948; &#949; &#956; &#951; &#947; &#949; &#957; &#949; &#945; &#955; &#959; &#947; &#959; &#965; &#956; &#949; &#957; &#959; &#962; &#949; &#958; &#945; &#965; &#964; &#969; &#957;]. Lit. he who is not genealogically derived from them : Melchisedec. The verb N. T. o.<p/>Received tithes of Abraham. Melchisedec, who has no part in the Levitical genealogy, and therefore no legal right to exact tithes, took tithes from the patriarch himself. Hence he was greater than Abraham. The right of the Levitical priest to receive tithes was only a legal right, conferred by special statute, and therefore implied no intrinsic superiority to his brethren; but Melchisedec, though having no legal right, received tithes from Abraham as a voluntary gift, which implied Abraham's recognition of his personal greatness.<p/>And hath blessed him that had the promises. Melchisedec accepted the position accorded to him by Abraham's gift of tithes by bestowing on Abraham his blessing, and Abraham recognized his superiority by accepting his blessing. He who had received the divine promises might have been supposed to be above being blessed by any man. The significance of this acceptance is brought out in the next verse.


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Without all contradiction [&#967; &#969; &#961; &#953; &#962; &#960; &#945; &#963; &#951; &#962; &#945; &#957; &#964; &#953; &#955; &#959; &#947; &#953; &#945; &#962;]. Asserting a principle which no one thinks of questioning : it is the less who is blessed, and the greater who blesses.


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Here [&#969; &#948; &#949;]. In the Levitical economy.<p/>Men that die receive tithes. The emphasis is on ajpoqnhskontev dying. The Levites are dying men, who pass away in due course, and are succeeded by others.<p/>But there [&#949; &#954; &#949; &#953; &#948; &#949;]. In the case of Melchisedec.<p/>(He receiveth them of whom) it is witnessed that he liveth [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#956; &#949; &#957; &#959; &#962; &#959; &#964; &#953; &#950; &#951;]. The Greek is very condensed : being attested that he liveth. The A. V. fills it out correctly. Melchisedec does not appear in Scripture as one who dies, and whose office passes to another. See on abideth continually, ver. 3.


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Levi himself, in the person of Abraham, was tithed by Melchisedec. As I may say [&#969; &#962; &#949; &#960; &#959; &#962; &#949; &#953; &#960; &#949; &#953; &#957;]. = so to speak. N. T. o. o LXX Introducing an unusual statement, or one which may appear paradoxical or startling to the reader, as this statement certainly is, to a modern reader at least. In Abraham [&#948; &#953; &#945; &#946; &#961; &#945; &#945; &#956;]. Lit. through Abraham.


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In the loins of his father [&#949; &#957; &#964; &#951; &#959; &#963; &#966; &#965; &#953; &#964; &#959; &#965; &#960; &#945; &#964; &#961; &#959; &#962;]. His own father; not of Abraham.<p/>When Melchisedec met him. In the person of Abraham. The whole Jewish law, its ordinances and priesthood, are regarded as potentially in Abraham. When Abraham paid tithes, Levi paid tithes. When Abraham was blessed, Israel was blessed. It is a kind of reasoning which would appeal to Hebrews, who so strongly emphasized the solidarity of their race. Comp. <a href='B:520 9:4'>Rom 9:4</a>; <a href='B:520 9:5'>Rom 9:5</a>.


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In Christ, as the Melchisedec - priest, the ideal of the priesthood is realized.<p/>Perfection [&#964; &#949; &#955; &#949; &#953; &#969; &#963; &#953; &#962;]. Only here and <a href='B:490 1:45'>Luk 1:45</a>. The act or process of consummating. By this word is signified the establishment of a perfect fellowship between God and the worshipper. See ch. <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 10:1'>Heb 10:1</a>.<p/>Priesthood [&#953; &#949; &#961; &#969; &#963; &#965; &#957; &#951; &#962;]. Only in Hebrews. See vers. 12, 14. It expresses the abstract notion of the priest's office; while iJeratia ver. 5, expresses the priestly service.<p/>For under it the people received the law [&#947; &#945; &#961; &#949; &#960; &#945; &#965; &#964; &#951; &#962; &#957; &#949; &#957; &#959; &#956; &#959; &#952; &#949; &#964; &#951; &#964; &#945; &#953;]. Under, rather on the basis of. The verb lit. the law has been laid down Only here and ch. <a href='B:650 8:6'>Heb 8:6</a>.<p/>What further need [&#964; &#953; &#962; &#949; &#964; &#953; &#967; &#961; &#949; &#953; &#945;]. Eti after that, assuming that there was perfection through the Levitical priesthood.<p/>Another priest [&#949; &#964; &#949; &#961; &#959; &#957; &#953; &#949; &#961; &#949; &#945;]. Not merely another, but a different kind of priest. See on <a href='B:470 6:24'>Mat 6:24</a>.<p/>Should rise [&#945; &#957; &#953; &#963; &#964; &#945; &#963; &#952; &#945; &#953;]. In Hebrews only here and ver. 15, both times in connection with priest.


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Being changed [&#956; &#949; &#964; &#945; &#964; &#953; &#952; &#949; &#956; &#949; &#957; &#951; &#962;]. Or transferred to another order. See on <a href='B:550 1:6'>Gal 1:6</a>.<p/>A change [&#956; &#949; &#964; &#945; &#952; &#949; &#963; &#953; &#962;]. A transfer to a new basis. Only in Hebrews. See ch. <a href='B:650 11:5'>Heb 11:5</a>; <a href='B:650 12:27'>Heb 12:27</a>. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system.


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As the law prescribed that the priesthood should be of the order of Aaron, a new priesthood, not of that order, must set aside the law. Pertaineth to another tribe [&#966; &#965; &#955; &#951; &#962; &#949; &#964; &#949; &#961; &#945; &#962; &#956; &#949; &#964; &#949; &#963; &#967; &#951; &#954; &#949; &#957;]. Lit. hath partaken of another tribe. Not only another, but a different tribe; one not specially set apart to sacerdotal service.<p/>Of which no man gave attendance at the altar [&#945; &#966; &#951; &#962; &#959; &#965; &#948; &#949; &#953; &#962; &#960; &#961; &#959; &#963; &#949; &#963; &#967; &#951; &#954; &#949; &#957; &#964; &#969; &#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#969;]. Prosecein originally to bring to; bring the mind to; attend to. See on ch. <a href='B:650 2:1'>Heb 2:1</a>. qusiasthrion altar, o Class. Strictly an altar for the sacrifice of victims; but used of the altar of incense, <a href='B:490 1:11'>Luk 1:11</a>; <a href='B:730 8:3'>Rev 8:3</a>; comp. <a href='B:20 30:1'>Exo 30:1</a>. See on <a href='B:510 17:23'>Act 17:23</a>. It was also used of the enclosure in which the altar stood. See Ignat. Eph. v; Trall. <a href='B:510 7'>Act 7:0</a> See Lightfoot's interesting note, Ignatius and Polycarp, Vol 2 p. 43.


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Evident [&#960; &#961; &#959; &#948; &#951; &#955; on]. Obvious. See on <a href='B:610 5:24'>1Ti 5:24</a>.<p/>Sprang [&#945; &#957; &#945; &#964; &#949; &#964; &#945; &#955; &#954; &#949; &#957;]. Rend. hath sprung. In N. T. always of the rising of a heavenly body, sun or star, except <a href='B:490 12:54'>Luk 12:54</a>, of a cloud, and here. See LXX, <a href='B:10 32:31'>Gen 32:31</a>; <a href='B:20 22:3'>Exo 22:3</a>; <a href='B:40 24:17'>Num 24:17</a>; <a href='B:720 1:9'>Jud 1:9</a> :33; <a href='B:290 14:12'>Isa 14:12</a>; <a href='B:290 40:1'>Isa 40:1</a>; <a href='B:460 4:2'>Mal 4:2</a>. Also of the springing up of plants, <a href='B:10 2:5'>Gen 2:5</a>; <a href='B:10 3:18'>Gen 3:18</a>; <a href='B:50 29:23'>Deu 29:23</a>; of the growing of the beard, <a href='B:100 10:5'>2Sa 10:5</a>.


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Evident [&#954; &#945; &#964; &#945; &#948; &#951; &#955; &#959; &#957;]. N. T. o. Thoroughly evident. Not referring to that which is declared to be prodhlon evident in ver. 14, viz., that Christ sprang out of Judah, but to the general proposition - the unsatisfactory character of the Levitical priesthood.<p/>Similitude [&#959; &#956; &#953; &#959; &#964; &#951; &#964; &#945;]. Better, likeness : answering to made like, ver. 3, and emphasizing the personal resemblance to Melchisedec.


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The law of a carnal commandment [&#957; &#959; &#956; &#959; &#957; &#949; &#957; &#964; &#959; &#955; &#951; &#962; &#963; &#945; &#961; &#954; &#953; &#957; &#951; &#962;]. The phrase N. T. o. Nomon the norm or standard, as <a href='B:520 7:21'>Rom 7:21</a>; <a href='B:520 7:23'>Rom 7:23</a>. Entolhv, the specific precept of the Mosaic law regarding Levitical priests. Comp. <a href='B:560 2:15'>Eph 2:15</a>. Sarkinhv fleshly, indicates that the conditions of the Levitical priesthood had reference to the body. Fitness for office was determined largely by physical considerations. The priest must be of proper descent, without bodily blemish, ceremonially pure. See ch. <a href='B:650 9:1-5'>Heb 9:1-5</a>; <a href='B:650 9:10'>Heb 9:10</a>, and comp. <a href='B:520 8:3'>Rom 8:3</a>. Such a priesthood cannot be eternal. After the power of an endless life [&#954; &#945; &#964; &#945; &#948; &#965; &#945; &#957; &#945; &#956; &#953; &#957; &#945; &#954; &#945; &#964; &#945; &#955; &#965; &#964; &#959; &#965;]. Dunamin inherent virtue. Rend. for endless, indissoluble. Comp. kataluqh loosened down, of a tent, <a href='B:540 5:1'>2Co 5:1</a>; of the stones of the temple, <a href='B:470 24:2'>Mat 24:2</a>. Jesus was high priest in virtue of the energy of indissoluble life which dwelt in him, unlike the priests who die, ver. 8. This truth the writer finds in the <a href='B:230 18:19'>Psa 18:19</a>. The structure of the passage is as follows : The two verses contain a proposition in two parts. The verb ginetai is or comes to pass is common to both parts. jOuden - oJ nomov is parenthetical. Rend. "for there is a disannulling of a foregoing commandment, because of its weakness and unprofitableness (for the law made nothing perfect), and the bringing in thereupon of a better hope through which we draw nigh unto God."


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There is verily a disannulling of the commandment going before [&#945; &#952; &#949; &#964; &#951; &#963; &#953; &#962; &#956; &#949; &#957; &#947; &#945; &#961; &#947; &#953; &#957; &#949; &#964; &#945; &#953; &#960; &#961; &#959; &#945; &#947; &#959; &#965; &#963; &#951; &#962; &#949; &#957; &#964; &#959; &#955; &#951; &#962;]. Verily is superfluous. jAqethsiv only here and ch. 9 26; a very few times in LXX : The fundamental idea is the doing away of something established [&#952; &#949; &#964; &#959; &#957;]. The verb ajqetein to make void, do away with, is common in N. T. and in LXX, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 A. D., meaning the making void of a document. It appears in the formula eijv ajqithsin kai ajkurwsin for annulling and canceling. Proagoushv ejntolhv rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in ver. 16 is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. <a href='B:610 1:18'>1Ti 1:18</a>; <a href='B:610 5:24'>1Ti 5:24</a>.<p/>For the weakness and unprofitableness thereof [&#948; &#953; &#945; &#964; &#959; &#945; &#965; &#964; &#951; &#962; &#945; &#963; &#952; &#949; &#957; &#949; &#962; &#954; &#945; &#953; &#945; &#957; &#969; &#966; &#949; &#955; &#949; &#962;]. Rend. "because of its weakness and unprofitableness." It could not bring men into close fellowship with God. See <a href='B:520 5:20'>Rom 5:20</a>; <a href='B:520 8:3'>Rom 8:3</a>; <a href='B:550 3:21'>Gal 3:21</a>. jAnwfelhv unprofitable, only here and <a href='B:630 3:9'>Tit 3:9</a>.


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For the law made nothing perfect [&#959; &#965; &#948; &#949; &#957; &#947; &#945; &#961; &#949; &#964; &#949; &#955; &#949; &#953; &#969; &#963; &#949; &#957; &#959; &#957; &#959; &#956; &#959; &#962;]. Parenthetical. The A. V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates de but instead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope. The bringing in of a better hope [&#949; &#960; &#949; &#953; &#963; &#945; &#947; &#969; &#947; &#951; &#954; &#961; &#949; &#953; &#964; &#964; &#959; &#957; &#959; &#962; &#949; &#955; &#960; &#953; &#948; &#959; &#962;]. EpeisagwghN. T. o, o LXX, is "a bringing in upon" [&#949; &#960; &#953;], upon the ground formerly occupied by the commandment. So Rev., correctly, "a bringing in thereupon." For kpeittwn better, see on ch. <a href='B:650 1:4'>Heb 1:4</a>. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (<a href='B:560 2:15'>Eph 2:15</a> ) and the hope which characterized the gospel (<a href='B:520 5:2-5'>Rom 5:2-5</a>; <a href='B:520 8:24'>Rom 8:24</a> ).<p/>By the which we draw nigh to God [&#948; &#953; &#951; &#962; &#949; &#947; &#947; &#953; &#950; &#959; &#956; &#949; &#957; &#964; &#969; &#952; &#949; &#969;]. Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this.<p/>20 - 24. A third argument to show the inferiority of the old priesthood. It is twofold :<p/>(a) the new priesthood was established with the oath of God;<p/>(b) it is held perpetually by one person, in contrast with the old priesthood which was administered by a succession of priests.


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Not without an oath [&#959; &#965; &#967; &#969; &#961; &#953; &#962; &#959; &#961; &#954; &#969; &#956; &#959; &#963; &#953; &#945; &#962;]. The A. V. is, on the whole, better than Rev. by inserting he was made priest. JOrkwmosia only in Hebrews. In LXX see <a href='B:330 17:18'>Eze 17:18</a>; <a href='B:330 1'>Eze 1:0</a>; <a href='B:150 9:93'>Ezr 9:93</a>. For an oath rend. the taking of an oath.


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For those priests were made [&#959; &#953; &#956; &#949; &#957; &#947; &#945; &#961; - &#949; &#953; &#963; &#953; &#957; &#953; &#949; &#961; &#949; &#953; &#962; &#947; &#949; &#947; &#959; &#957; &#959; &#964; &#949; &#962;]. Rend. for they have been made priests. Lit. are priests, having become such.<p/>Without an oath. Without the taking of an oath by God. Scripture says nothing of an oath of God when he appointed Aaron and his posterity to the priesthood.<p/>But this with an oath [&#959; &#948; &#949; &#956; &#949; &#964; &#945; &#959; &#961; &#954; &#969; &#956; &#959; &#963; &#953; &#945; &#962;]. Rend. but he with the taking of an oath. The taking of the oath accompanied [&#956; &#949; &#964; &#945;] the inauguration into the priesthood.<p/>That said [&#955; &#949; &#947; &#959; &#957; &#964; &#959; &#962;]. Better, saith. Still says, since the promise is realized in Christ's priesthood.


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Was Jesus made a surety of a better testament [&#954; &#961; &#949; &#953; &#964; &#964; &#959; &#957; &#959; &#962; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962; &#947; &#949; &#947; &#959; &#957; &#949; &#957; &#949; &#947; &#947; &#965; &#959; &#962; &#953; &#951; &#963; &#959; &#965; &#962;]. Egguov surety, N. T. o. Comp. Sir. 29 15, 16; 2 Macc. 10 28. Occasionally in Class., where also occur ejgguan to give as a pledge, ejgguh surety, ejgguhsiv giving in surety, ejgguhthv one who gives security, and ejgghtov plighted, always of a wife. The idea underlying all these words is that of putting something into one's hand (ejn in gualon hollow of the hand) as a pledge. For testament rend. covenant and see on ch. <a href='B:650 9:16'>Heb 9:16</a>. The thought of a covenant is introduced for the first time, and foreshadows ch. 8 6 - 13. It adds to the thought of the inferiority of the Levitical priesthood that of the inferiority of the dispensation which it represented.


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Were many priests [&#960; &#955; &#949; &#953; &#959; &#957; &#949; &#962; &#949; &#953; &#963; &#953; &#957; &#947; &#949; &#947; &#959; &#957; &#959; &#964; &#949; &#962; &#953; &#949; &#961; &#949; &#953; &#962;]. Comp. ver. 21 for the construction. Rend. have been made priests many in number.<p/>Because they were not suffered to continue [&#948; &#953; &#945; &#964; &#959; &#954; &#969; &#955; &#965; &#949; &#963; &#952; &#945; &#953; &#960; &#945; &#961; &#945; &#956; &#949; &#957; &#949; &#953; &#957;]. Rend. because they are hindered from continuing. Paramenein "to abide by their ministration."


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Hath an unchangeable priesthood [&#945; &#960; &#945; &#961; &#945; &#946; &#945; &#964; &#959; &#957; &#949; &#967; &#949; &#953; &#964; &#951; &#957; &#953; &#949; &#961; &#969; &#963; &#965; &#957; &#951; &#957;]. Rend. hath his priesthood unchangeable. The A. V. misses the possessive force of the article, his priesthood, and the emphasis is on unchangeable ajparabatov, N. T. o. o LXX This may be explained either as inviolable, or which does not pass over to another. Comp. <a href='B:20 32:8'>Exo 32:8</a>; Sir. 23 18. Usage is in favor of the former meaning, but the other falls in better with the course of thought.


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To the uttermost [&#949; &#953; &#962; &#964; &#959; &#960; &#945; &#957; &#964; &#949; &#955; &#949; &#962;]. Pantelhv all complete. only here and <a href='B:490 13:11'>Luk 13:11</a>. Not perpetually, but perfectly.<p/>Come unto God [&#960; &#961; &#959; &#963; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#965; &#962; &#964; &#969; &#952; &#949; &#969;]. The verb o P., and in this sense only in Hebrews and <a href='B:670 2:4'>1Pe 2:4</a>. See a peculiar usage in <a href='B:610 6:3'>1Ti 6:3</a>. Comp. ejggizein to draw near, <a href='B:660 4:8'>Jas 4:8</a>; <a href='B:650 7:19'>Heb 7:19</a>. To make intercession for them [&#949; &#953; &#962; &#964; &#959; &#949; &#957; &#964; &#965; &#947; &#967; &#945; &#957; &#949; &#953; &#957; &#965; &#960; &#949; &#961; &#945; &#965; &#964; &#969; &#957;]. The verb only here in Hebrews. Comp. uJperentugcanein, <a href='B:520 8:26'>Rom 8:26</a>, see note. See also on ejnteuxeiv supplications, <a href='B:610 2:1'>1Ti 2:1</a>. The idea is not intercession, but intervention. It includes every form of Christ's identifying himself with human interests. 201 The attempt has been made to trace this idea to Philo, who alludes to the logov iJkethv the supplicant Logos, and the logov paraklhtov the advocate - Logos. But the Logos is not treated by Philo as a divine - human personality intervening for men, but as a poetical personification allegorically considered. In one instance the suppliant Logos is the cry of the oppressed Israelites; in another, Moses, as the allegorical representative of the universal reason of mankind. It represents certain functions of human reason and speech. Again, the suppliant is. the visible Cosmos striving to realize its ideal.<p/>26 - 28. Sketch of the ideal priest.


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Became us [&#951; &#956; &#953; &#957; &#949; &#960; &#961; &#949; &#960; &#949; &#957;]. See on ch. <a href='B:650 2:10'>Heb 2:10</a>. For the verb see on <a href='B:630 2:1'>Tit 2:1</a>. There was an essential fitness in the gift of our great high priest. Comp. ch. <a href='B:650 2:17'>Heb 2:17</a>.<p/>Holy [&#959; &#963; &#953; &#959; &#962;]. See on <a href='B:490 1:75'>Luk 1:75</a>. Always with a relation to God; never of moral excellence as related to men. Of Christ, <a href='B:510 2:27'>Act 2:27</a>; <a href='B:510 13:35'>Act 13:35</a> : of a bishop, <a href='B:630 1:8'>Tit 1:8</a>.<p/>Harmless [&#945; &#954; &#945; &#954; &#959; &#962;]. Rend. guileless. Free from malice and craft. Only here and <a href='B:520 16:18'>Rom 16:18</a>. Undefiled [&#945; &#956; &#953; &#945; &#957; &#964; &#959; &#962;], see on <a href='B:670 1:4'>1Pe 1:4</a>. Separate [&#954; &#949; &#967; &#969; &#961; &#953; &#963; &#956; &#949; &#957; &#959; &#962;]. Rend. separated : denoting a condition realized in Christ's exaltation. Comp. <a href='B:520 6:10'>Rom 6:10</a>.<p/>Higher than the heavens [&#965; &#968; &#951; &#955; &#959; &#964; &#949; &#961; &#959; &#962; &#964; &#969; &#957; &#959; &#965; &#961; &#945; &#957; &#969; &#957;]. Comp. <a href='B:560 4:10'>Eph 4:10</a>; <a href='B:650 4:14'>Heb 4:14</a>.


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Who needeth not daily (kaq' hJmeran). Apparently inconsistent with ch. 9 7, but the sense is, "who hath no need day by day as the high priest had (year by year) to offer sacrifices," etc. The great point is repetition, whether daily or yearly. 202 Once [&#949; &#966; &#945; &#960; &#945; &#958;]. Rend. once for all. Contrasted with daily.<p/>When he offered up himself [&#949; &#945; &#965; &#964; &#959; &#957; &#945; &#957; &#949; &#957; &#949; &#947; &#954; &#945; &#962;]. A new thought. For the first time Christ appears as victim. Comp. ch. <a href='B:650 9:12'>Heb 9:12</a>; <a href='B:650 9:14'>Heb 9:14</a>; <a href='B:560 5:2'>Eph 5:2</a>.


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Summarizing the contents of vers. 26, 27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. jAnqrwpouv men, many in number as contrasted with one Son. Econtav ajsqeneian having infirmity, stronger than ajsqeneiv weak, which might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on <a href='B:500 16:22'>Joh 16:22</a>. A son. Again the high - priesthood is bound up with sonship, as in ch. 5 5, 6. :<a href='B:650 8'>Heb 8:0</a><p/>CHAPTER VIII<p/>Christ's fulfillment of his high - priestly office as related to the Aaronic priesthood. - Christ's ministry is superior to that of the Levitical priests as he himself is superior to them.


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Of the things which we have spoken [&#949; &#960; &#953; &#964; &#959; &#953; &#962; &#955; &#949; &#947; &#959; &#956; &#949; &#957; &#959; &#953; &#962;]. The A. V. is wrong. jEpi is in the case of, or in the consideration of : not of, nor in addition to. Toiv legomenoiv "the things which are being spoken" : the matters now under discussion.<p/>The sum [&#954; &#949; &#966; &#945; &#955; &#945; &#953; &#959; &#957;]. Rend. the chief point. It is not the sum of what precedes, but the main point of the present discussion. This point is that Christ is the minister of a better sanctuary, connected with a better covenant.<p/>Such an high priest [&#964; &#959; &#953; &#959; &#965; &#964; &#959; &#957;]. Taken up from ch. 7 26.<p/>Is set [&#949; &#954; &#945; &#952; &#953; &#963; &#949; &#957;]. Repeating ch. 1 3. Rend. sat down.<p/>The throne of the majesty [&#964; &#959; &#965; &#952; &#961; &#959; &#957; &#959; &#965; &#964; &#951; &#962; &#956; &#949; &#947; &#945; &#955; &#969; &#963; &#965; &#957; &#951; &#962;]. See on ch. <a href='B:650 1:3'>Heb 1:3</a>. The phrase N. T. o.<p/>In the heavens [&#949; &#957; &#964; &#959; &#953; &#962; &#959; &#965; &#961; &#945; &#957; &#959; &#953; &#962;]. Const. with sat down, not with majesty, which is complete in itself and needs no qualifying epithet.


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A minister [&#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#959; &#962;]. Sat down as a minister. From an old adjective leitov or leitov (found only in this compound), belonging to the people, and ergon work. Hence, originally, the service of the state in a public office. In LXX and N. T. leitourgov minister, leitourgein to minister, and leitourgia ministry are used both of priestly service to God and of service to men. Leitourgia in LXX rarely of the service of the priests, often of the Levites. See <a href='B:110 1:4'>1Ki 1:4</a>; <a href='B:110 19:21'>1Ki 19:21</a>; <a href='B:120 4:43'>2Ki 4:43</a>; <a href='B:120 6:15'>2Ki 6:15</a>. Leitourgouv <a href='B:650 1:7'>Heb 1:7</a>, in the general sense of servants of God. Of the sanctuary [&#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. The heavenly sanctuary. Ta agia the most holy place, <a href='B:650 9:8'>Heb 9:8</a>; <a href='B:650 9:12'>Heb 9:12</a>; <a href='B:650 9:25'>Heb 9:25</a>; <a href='B:650 10:19'>Heb 10:19</a>; <a href='B:650 13:11'>Heb 13:11</a>. Comp. agia ajgiwn holy of holies, <a href='B:650 9:3'>Heb 9:3</a>. %Agia holy places generally, but with special reference to the innermost sanctuary, <a href='B:650 9:24'>Heb 9:24</a>.<p/>The true tabernacle [&#964; &#951; &#962; &#963; &#954; &#951; &#957; &#951; &#962; &#964; &#951; &#962; &#945; &#955; &#965; &#952; &#953; &#957; &#951; &#962;]. Explanatory oftwn aJgiwn. The form of expression is emphatic : the tabernacle, the genuine one, as compared with the tabernacle in the wilderness. For ajliqinov real, genuine, see on <a href='B:500 1:9'>Joh 1:9</a>. Skhnh a tent. For different shades of meaning, comp. <a href='B:470 17:4'>Mat 17:4</a>; <a href='B:490 16:9'>Luk 16:9</a>; <a href='B:510 7:43'>Act 7:43</a>. In this epistle always of the tabernacle in the wilderness.


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A priest is appointed to offer gifts and sacrifices. Therefore Christ, a high priest, must have gifts and sacrifices to offer, and a sanctuary in which to offer them.<p/>Wherefore it is of necessity [&#959; &#949; &#957; &#945; &#957; &#945; &#947; &#954; &#945; &#953; &#959; &#957;]. Rend. wherefore it is necessary.<p/>Somewhat to offer [&#959; &#960; &#961; &#959; &#963; &#949; &#957; &#949; &#947; &#954; &#951;]. Lit. what he may offer. The construction is unusual. Comp. <a href='B:510 21:16'>Act 21:16</a>. The statement is a truism, unless it be assumed that the Hebrew Christians were ignorant of the doctrine of Christ's priesthood.


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Rend. "Now if he were on earth he would not be a priest at all, seeing that there are those who offer the gifts according to the law." Christ could not be a priest on earth, because there is an order of priests already established by law; and as Christ was not of the tribe of Levi (ch. 7 13, 14) he could have nothing in common with them.


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Who serve unto the example and shadow of heavenly things [&#959; &#953; &#964; &#953; &#957; &#949; &#962; &#965; &#960; &#959; &#948; &#949; &#953; &#947; &#956; &#945; &#964; &#953; &#954; &#945; &#953; &#963; &#954; &#953; &#945; &#955; &#945; &#964; &#961; &#949; &#965; &#959; &#965; &#963; &#953; &#957; &#964; &#969; &#957; &#949; &#960; &#959; &#965; &#961; &#945; &#957; &#953; &#969; &#957;]. The connection is, "there are those who offer the gifts according to the law, such as [&#959; &#953; &#964; &#953; &#957; &#949; &#962;] serve," etc. For latreuousin serve, see on <a href='B:620 1:3'>2Ti 1:3</a>. Omit unto. Rend. serve the copy and shadow, etc., or, as Rev., that which is a copy and shadow. For uJpodeigma copy, see on <a href='B:670 5:3'>1Pe 5:3</a>; <a href='B:680 2:6'>2Pe 2:6</a>. Comp. <a href='B:650 9:23'>Heb 9:23</a>. Twn ejpouraniwn "of heavenly things." Ta ejpourania in N. T. usually "heavenly places." See <a href='B:560 1:3'>Eph 1:3</a>; <a href='B:560 2:6'>Eph 2:6</a>; <a href='B:560 3:10'>Eph 3:10</a>; <a href='B:560 6:12'>Eph 6:12</a> : "heavenly things," <a href='B:500 3:12'>Joh 3:12</a>; <a href='B:570 2:10'>Phi 2:10</a>; <a href='B:650 9:23'>Heb 9:23</a>; <a href='B:650 9:203'>Heb 9:203</a> As Moses was admonished [&#954; &#945; &#952; &#969; &#962; &#954; &#949; &#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#964; &#945; &#953; &#956; &#969; &#965; &#963; &#951; &#962;]. By God. This, and the remainder of the verse, explain the words copy and shadow. For crhmatizein see on <a href='B:470 2:12'>Mat 2:12</a>; <a href='B:490 2:26'>Luk 2:26</a>; <a href='B:510 11:26'>Act 11:26</a>. Comp. crhmatismov answer (of God), <a href='B:520 11:4'>Rom 11:4</a>. In <a href='B:20 40:1'>Exo 40:1</a>, where Moses is commanded to make the tabernacle, God is expressly named.<p/>To make [&#949; &#960; &#953; &#964; &#949; &#955; &#949; &#953; &#957;]. The margin of Rev. complete may easily convey a wrong idea. The sense is to carry out or execute the plan given to him. For, See [&#959; &#961; &#945; &#947; &#945; &#961;]. Gar for is not a part of the quotation, but is argumentative. Moses was admonished, for God said "See," etc.<p/>That thou make [&#960; &#959; &#953; &#951; &#963; &#949; &#953; &#962;]. A direct command. "See, thou shalt make." Pattern [&#964; &#965; &#960; &#959; &#957;]. See on <a href='B:670 5:3'>1Pe 5:3</a>. The meaning is that, in all essential features, the Levitical system of worship was a copy of a heavenly reality. This was pressed into an absurd literalism by the Rabbins, who held that there were in heaven original models of the tabernacle and of all its appurtenances, and that these were shown to Moses in the Mount. The writer draws out of this vulgar conception the thought that the material tabernacle was an emblem of a spiritual, heavenly sanctuary. The Levitical priests, therefore, serve only a copy and shadow.


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But now [&#957; &#965; &#957; &#948; &#949;]. Nunis logical : as the case now stands. The statement of ver. 4 is taken up. "If he were on earth he could not be a priest," etc., but now, since Christ is a priest, and must have a sanctuary and an offering, he has a more excellent ministry.<p/>He hath obtained a more excellent ministry [&#948; &#953; &#945; &#966; &#959; &#961; &#969; &#964; &#949; &#961; &#945; &#962; &#964; &#949; &#964; &#965; &#967; &#949; &#957; &#955; &#949; &#953; &#964; &#959; &#965; &#961; &#947; &#953; &#945; &#962;]. The ministry of the heavenly sanctuary.<p/>He is the mediator of a better covenant [&#954; &#961; &#949; &#953; &#964; &#964; &#959; &#957; &#959; &#962; &#949; &#963; &#964; &#953; &#957; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962; &#956; &#949; &#963; &#953; &#964; &#951; &#962;]. For mesithv mediator, see on <a href='B:550 3:19'>Gal 3:19</a>. Both here and in the following chapter, the ideas of the sanctuary and the covenant are closely united. God's covenant was embodied in the sanctuary. The ark was "the ark of the covenant "; the tables of the law were" the tables of the covenant. " The essence of a covenant is the establishment of a relationship. The sanctuary was the meeting - place of God and man. The ritual of sacrifice adjusted the sinner's relation to a holy God. All the furniture and all the ordinances of the tabernacle assumed the covenant between God and his people. Thus the two ideas belong together. The minister of the Levitical sanctuary was the mediator of the old covenant. A new covenant implies a new ministry, a better covenant implies a better ministry. Christ's priesthood implies a sanctuary. The new sanctuary implies a new covenant. This covenant is a better covenant because it Was established upon better promises [&#949; &#960; &#953; &#954; &#961; &#949; &#953; &#964; &#964; &#959; &#963; &#953; &#957; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#953; &#962; &#957; &#949; &#957; &#959; &#956; &#959; &#952; &#949; &#964; &#951; &#964; &#945; &#953;]. For established rend. enacted. Nomoqetein to enact a law, only here and ch. 7 11. A few times in LXX : Nomoqesia enacting, only <a href='B:520 9:4'>Rom 9:4</a> nomoqethv lawgiver, only <a href='B:660 4:12'>Jas 4:12</a>. The better covenant was enacted as truly as was the law. See ver. 10. The new covenant was a new law - the perfect law, the law of liberty, <a href='B:660 1:25'>Jas 1:25</a>.


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The statement that a better covenant was enacted upon better promises is justified by the very existence of that second covenant. "If that first covenant had been faultless, there would no place have been sought for a second." The argument is like that in ch. 7 11 (see note). Notice the imperfect tense ejxhteito, lit. would have been being sought. A search would not have been going on. This implies a sense of dissatisfaction while the old covenant was still in force, and a looking about for something better. This hint is now expanded. It is to be shown that the Levitical system answered to a covenant which was recognized as imperfect and transitory by an O. T. prophet, since he spoke of a divine purpose to establish a new covenant.


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For finding fault with them [&#956; &#949; &#956; &#966; &#959; &#956; &#949; &#957; &#959; &#962; &#945; &#965; &#964; &#959; &#965; &#962;]. 204 Them signifies the possessors of the first covenant. The prophet says what follows by way of blame. The passage cited is <a href='B:300 38'>Jer 38:0</a>, LXX (A. V. 31); 31 - 34. The writer assumes that Jeremiah's new covenant means the Christian covenant.<p/>I will make [&#963; &#965; &#957; &#964; &#949; &#955; &#949; &#963; &#969;]. Rend. I will conclude or consummate. See on <a href='B:490 4:13'>Luk 4:13</a>. Only here in Hebrews, and once in Paul, <a href='B:520 9:28'>Rom 9:28</a>, a citation.<p/>With the house [&#949; &#960; &#953;]. The preposition marking direction toward. A new covenant [&#948; &#953; &#945; &#952; &#951; &#954; &#951; &#957; &#954; &#945; &#953; &#957; &#951; &#957;]. Always kainh in the phrase new covenant, except <a href='B:650 12:24'>Heb 12:24</a>, where we have nea. For the distinction see note there, and on <a href='B:470 26:29'>Mat 26:29</a>.


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In the day when I took [&#949; &#957; &#951; &#956; &#949; &#961; &#945; &#949; &#960; &#953; &#955; &#945; &#946; &#959; &#956; &#949; &#957; &#959; &#965; &#956; &#959; &#965;]. An unusual construction. Lit. in the day of me having taken hold. Comp. <a href='B:500 4:39'>Joh 4:39</a>.


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The covenant which I will make [&#951; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#951; &#957; &#948; &#959; &#945; &#952; &#951; &#963; &#959; &#956; &#945; &#953;]. The noun and the verb are cognate - the arrangement which I will arrange. A covenant [&#948; &#953; &#945; &#952; &#951; &#954; &#951;] is something arranged [&#948; &#953; &#945; &#964; &#953; &#952; &#949; &#963; &#952; &#945; &#953;] between two parties. See the same combination, <a href='B:510 3:25'>Act 3:25</a>.<p/>I will put my laws [&#948; &#953; &#948; &#959; &#965; &#962; &#957; &#959; &#956; &#959; &#965; &#962; &#956; &#959; &#965;]. Lit. giving my laws : const. with I will make : "the covenant which I will make by giving my laws." Mind [&#948; &#953; &#945; &#957; &#959; &#953; &#945; &#957;]. The moral understanding. See on <a href='B:480 12:30'>Mar 12:30</a>; <a href='B:490 1:51'>Luk 1:51</a>. Hearts, kardiav, see on <a href='B:520 1:21'>Rom 1:21</a>; <a href='B:520 10:10'>Rom 10:10</a>.<p/>A God - a people [&#949; &#953; &#962; &#952; &#949; &#959; &#957; - &#949; &#953; &#962; &#955; &#945; &#959; &#957;]. Lit. unto a God, etc. A Hebraistic form of expression, eijv signifying the destination of the substantive verb. The sense is, I will be to them to serve as a God; or my being as related to them will amount to my being a God to them. Comp. <a href='B:470 19:5'>Mat 19:5</a>; <a href='B:540 6:18'>2Co 6:18</a>; <a href='B:650 1:5'>Heb 1:5</a>.


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His neighbor [&#964; &#959; &#957; &#960; &#959; &#955; &#953; &#964; &#951; &#957;]. Lit. his citizen : his fellow - citizen. 205 Know the Lord [&#947; &#957; &#969; &#952; &#953; &#964; &#959; &#957; &#954; &#965; &#961; &#953; &#959; &#957;]. As if commending God to the knowledge of one who is ignorant of him.<p/>All shall know [&#960; &#945; &#957; &#964; &#949; &#962; &#949; &#953; &#948; &#951; &#963; &#959; &#965; &#963; &#953; &#957;]. Observe the two words for know : gnwqi of the recognition of a stranger; eijdhsousin of an absolute acquaintance as of one born under God's covenant.<p/>From the least to the greatest [&#945; &#960; &#959; &#956; &#953; &#954; &#961; &#959; &#965; &#949; &#969; &#962; &#956; &#949; &#947; &#945; &#955; &#959; &#965; &#945; &#965; &#964; &#969; &#957;]. Lit. from the little unto the great of them. This knowledge of God will be without distinction of age or station.


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Merciful [&#953; &#955; &#949; &#969; &#962;]. Only here and <a href='B:470 16:22'>Mat 16:22</a>, see note. Unrighteousness [&#945; &#948; &#953; &#954; &#953; &#945; &#953; &#962;]. Unrighteousnesses. The only occurrence of the word in the plural. For ajdikia see on <a href='B:680 2:13'>2Pe 2:13</a>.<p/>Their sins and their iniquities [&#964; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957; &#945; &#965; &#964; &#969; &#957;]. Omit and their iniquities. 206 For aJmarta sin, see on <a href='B:470 1:21'>Mat 1:21</a>; and for both ajdikia and aJmartia, on <a href='B:690 1:9'>1Jn 1:9</a>. Comp. <a href='B:690 5:17'>1Jn 5:17</a>.<p/>Will I remember no more [&#959; &#965; &#956; &#951; &#956; &#957; &#951; &#963; &#952; &#969; &#949; &#964; &#953;]. Lit. I will by no means remember any more.


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In that he saith a new covenant [&#949; &#957; &#964; &#969; &#955; &#949; &#947; &#949; &#953; &#957; &#954; &#945; &#953; &#957; &#951; &#957;]. Lit. "in his saying new."<p/>He hath made the first old [&#960; &#949; &#960; &#945; &#955; &#945; &#953; &#969; &#954; &#949; &#957; &#964; &#951; &#957; &#960; &#961; &#969; &#964; &#951; &#957;]. Palaioun to make old, only in Hebrews and <a href='B:490 12:33'>Luk 12:33</a>. Comp. <a href='B:650 1:11'>Heb 1:11</a>.<p/>Now that which decayeth and waxeth old [&#964; &#959; &#948; &#949; &#960; &#945; &#955; &#945; &#953; &#959; &#965; &#956; &#949; &#957; &#959; &#965; &#954; &#945; &#953; &#947; &#951; &#961; &#945; &#963; &#954; &#959; &#957;]. Rend. but that which is becoming old and waxing aged. Ghraskein (only here and <a href='B:500 21:18'>Joh 21:18</a> ) adds the idea of infirmity to that of age.<p/>Is ready to vanish away [&#949; &#947; &#947; &#965; &#962; &#945; &#966; &#945; &#957; &#953; &#963; &#956; &#959; &#965;]. Lit. is nigh unto vanishing. Afanismov vanishing, N. T. o. Often in LXX Class. rare and late. The whole statement indicates that the writer regarded the Sinaitic covenant, even in Jeremiah's time, as obsolete, and that Jeremiah himself so regarded it. When God announced a new covenant he proclaimed the insufficiency of the old, and the promise of a new covenant carried with it the promise of the abrogation of the old. The new covenant is so shaped as to avoid the defects of the old one, and some one has remarked that, in one aspect, it is a criticism of the Sinaitic covenant. The following are its provisions :<p/>(1) The law will no more be merely external, but a law written in the heart. Comp. <a href='B:540 3:8'>2Co 3:8</a>.<p/>(2) The people will be on intimate and affectionate terms with God, so that the knowledge of God will be general.<p/>(3) Sin will be dealt with more radically and effectively. :<a href='B:650 9'>Heb 9:0</a><p/>CHAPTER <a href='B:650 9'>Heb 9:0</a><p/>The new scene and conditions of Christ's high - priestly work - the higher sanctuary and the better covenant (ch. 8 1 - 6) - are presented with more detail.


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Ordinances of divine service [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945; &#964; &#945; &#955; &#945; &#964; &#961; &#949; &#953; &#945; &#962;]. For dikaiwma ordinance, see on <a href='B:520 5:16'>Rom 5:16</a>. For latreia service, see on <a href='B:490 1:74'>Luk 1:74</a>; <a href='B:730 22:3'>Rev 22:3</a>; <a href='B:570 3:3'>Phi 3:3</a>; <a href='B:620 1:3'>2Ti 1:3</a>. The meaning is ordinances directed to or adapted for divine service.<p/>A worldly sanctuary [&#964; &#959; &#945; &#947; &#953; &#959; &#957; &#954; &#959; &#963; &#956; &#953; &#954; &#959; &#957;]. The A. V. misses the force of the article. Rend. and its sanctuary a sanctuary of this world. To agion in the sense of sanctuary only here. Elsewhere the plural ta agia. of this world in contrast with the heavenly sanctuary to be mentioned later. 207


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Was made [&#954; &#945; &#964; &#949; &#963; &#954; &#949; &#965; &#945; &#963; &#952; &#951;] See on ch. <a href='B:650 3:3'>Heb 3:3</a>.<p/>The first. The first tabernacle, that is, the first division of the tabernacle. He speaks of the two divisions as two tabernacles.<p/>Candlestick [&#955; &#965; &#967; &#957; &#953; &#945;]. Rend. lampstand, See on <a href='B:470 5:15'>Mat 5:15</a>; <a href='B:730 1:12'>Rev 1:12</a>. Description in <a href='B:20 25:31-37'>Exo 25:31-37</a>. Comp. <a href='B:450 4'>Zec 4:0</a>. The table and the shewbread [&#951; &#964; &#961; &#945; &#960; &#949; &#958; &#945; &#954; &#945; &#953; &#951; &#960; &#961; &#959; &#952; &#949; &#963; &#953; &#962; &#964; &#969; &#957; &#945; &#961; &#964; &#969; &#957;]. See <a href='B:20 25:23-30'>Exo 25:23-30</a>; <a href='B:20 25:13'>Exo 25:13</a>; <a href='B:140 2:4'>2Ch 2:4</a>; <a href='B:140 13:11'>2Ch 13:11</a>. The table and the loaves are treated as one item. Lit. the table and the setting forth o f the loaves, that is, the table with its loaves set forth. See on <a href='B:480 2:26'>Mar 2:26</a>; <a href='B:510 11:23'>Act 11:23</a>.<p/>Which is called the sanctuary [&#951; &#964; &#953; &#962; - &#945; &#947; &#953; &#945;]. Since it was thus furnished. See on ch. <a href='B:650 8:2'>Heb 8:2</a>.


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After the second veil [&#956; &#949; &#964; &#945; &#964; &#959; &#948; &#949; &#965; &#964; &#949; &#961; &#959; &#957; &#954; &#945; &#964; &#945; &#960; &#949; &#964; &#945; &#963; &#956; &#945;]. According to <a href='B:20 26:31-37'>Exo 26:31-37</a> there were two veils, the one before the door of the tent and the other before the sanctuary. After passing the first veil and entering the tent, the worshipper would see before him the second veil behind which was the holy of holies. The writer calls this also a tabernacle, ver. 2.


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The golden censer [&#967; &#961; &#965; &#963; &#959; &#965; &#957; &#952; &#965; &#956; &#953; &#945; &#964; &#951; &#961; &#953; &#959; &#957;]. The noun N. T. o. It may mean either censer or altar of incense. In LXX the altar of incense is called qusiasthrion qumiamatov <a href='B:20 30:1'>Exo 30:1</a>; <a href='B:20 30:27'>Exo 30:27</a>; <a href='B:30 4:7'>Lev 4:7</a>; comp. <a href='B:490 1:11'>Luk 1:11</a>. Qumiathrion is used of a censer, <a href='B:140 26:19'>2Ch 26:19</a>; <a href='B:330 8:11'>Eze 8:11</a>; <a href='B:330 4'>Eze 4:0</a> Macc. 7 11. These are the only instances of the word in LXX : accordingly, never in LXX of the altar of incense. Josephus uses it for both. The golden censer is not mentioned in O. T. as a part of the furniture of the holy of holies. The facts of the case then are as follows :<p/>(a) according to <a href='B:20 31'>Exo 31:0</a> the incense - altar was in the holy place, not in the holy of holies;<p/>(b) Philo and Josephus use qumiathrion for the altar of incense; 208<p/>(c) there is no mention in O. T. Of a censer set apart for the day of atonement;<p/>(d) the high priest was to enter with incense, so that the ark might be veiled by the smoke (<a href='B:30 16:12'>Lev 16:12</a> ). Hence the censer could not have been kept in the holy of holies;<p/>(e) the writer clearly speaks of an abiding - place of the qumiathrionin a particular division of the tabernacle.<p/>There is evidently a discrepancy, probably owing to the fact that the writer drew his information from the O. T. by which he might have been led into error. Thus <a href='B:20 26:35'>Exo 26:35</a>, there are mentioned in the holy place without the veil only the candlestick and the table, and not the incense - altar. Again, when the standing - place of the incense altar was mentioned, the expressions were open to misconstruction : see <a href='B:20 30:6'>Exo 30:6</a>; <a href='B:20 40:5'>Exo 40:5</a>. On the day of atonement, the incense - altar, like the most holy place, was sprinkled with blood. This might have given rise to the impression that it was in the holy of holies.<p/>With gold [&#967; &#961; &#965; &#963; &#953; &#969;]. Properly, wrought gold.<p/>Wherein [&#949; &#957; &#951;]. But according to <a href='B:20 16:34'>Exo 16:34</a>; <a href='B:40 17:10'>Num 17:10</a>, neither the pot of manna nor Aaron's rod was in the ark, but "before the testimony "; while in <a href='B:20 25:16'>Exo 25:16</a>, Moses was commanded to put only the tables of the law into the ark; and in <a href='B:110 8:9'>1Ki 8:9</a> it is said of the ark in the temple," there was nothing in the ark save the two tables of stone. " The writer follows the rabbinical tradition that the pot of manna and the rod were inside of the ark.<p/>Golden pot (stamov crush). Stamov, N. T. o, a few times in LXX, rare in Class. Golden is an addition of the LXX Comp. <a href='B:20 16:33'>Exo 16:33</a>.


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Cherubim of glory [&#967; &#949; &#961; &#959; &#965; &#946; &#949; &#953; &#957; &#948; &#959; &#958; &#951; &#962;]. Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as zwa. Hence usually with the neuter article ta. See <a href='B:290 6:2'>Isa 6:2</a>; <a href='B:290 6:3'>Isa 6:3</a>; <a href='B:330 1:5-10'>Eze 1:5-10</a>; <a href='B:330 10:5-20'>Eze 10:5-20</a>, and comp. <a href='B:730 4:6-8'>Rev 4:6-8</a>. Nothing could be more infelicitous than the A. V. rendering of zwa beasts.<p/>Shadowing the mercy - seat [&#954; &#945; &#964; &#945; &#963; &#954; &#953; &#945; &#950; &#959; &#957; &#964; &#945; &#964; &#959; &#953; &#955; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#957;].<p/>Kataskiazein, N. T. o, o LXX, occasionally in Class. Throwing their shadow down upon the mercy - seat. For, iJlasrhrion, see on <a href='B:520 3:25'>Rom 3:25</a>. Used in LXX to translate qophert, the place of covering sin, the throne of mercy above the ark.<p/>Particularly [&#954; &#945; &#964; &#945; &#956; &#949; &#961; &#959; &#962;]. In detail; his main point being the twofold division of the tabernacle. The phrase N. T. o. Note the completeness of the list of articles of furniture in the tabernacle, even to the inclusion of things which had no connection with worship; also the emphasis on the costliness of the articles - gold. The writer will say all that can be said for this transitory, shadowy tabernacle; but all that he can say about the costliness of the apparatus only emphasizes the inferior and unspiritual character of the worship. The vessels are superior to the service. 209


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The inferiority of the ancient system was proved by the old tabernacle itself : by its division into two parts, both of which were inaccessible to the people.<p/>Always [&#948; &#953; &#945; &#960; &#945; &#957; &#964; &#959; &#962;]. Rend. continually. The phrase is usually found in connection with matters involving relations to God - worship, sacrifice, etc. See <a href='B:470 18:10'>Mat 18:10</a>; <a href='B:490 24:53'>Luk 24:53</a>; <a href='B:510 2:25'>Act 2:25</a>; <a href='B:510 10:2'>Act 10:2</a>; <a href='B:600 3:16'>2Th 3:16</a>; <a href='B:650 13:5'>Heb 13:5</a>.<p/>Accomplishing [&#949; &#960; &#953; &#964; &#949; &#955; &#959; &#965; &#957; &#964; &#949; &#962;]. See on ch. <a href='B:650 8:5'>Heb 8:5</a>, and <a href='B:550 3:3'>Gal 3:3</a>. The verb is used of performing religious services by Herodotus. See <a href='B:650 1:167'>Heb 1:167</a>; <a href='B:650 2:63'>Heb 2:63</a>; <a href='B:650 2:122'>Heb 2:122</a>; <a href='B:650 4:186'>Heb 4:186</a>.


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Errors [&#945; &#947; &#957; &#959; &#951; &#956; &#945; &#964; &#969; &#957;]. Lit. ignorances. See on ch. <a href='B:650 5:2'>Heb 5:2</a>.


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The Holy Ghost. Speaking through the appliances and forms of worship. The intimation is that God intended to emphasize, in the old economy itself, the fact of his inaccessibility, in order to create the desire for full access and to prepare the way for this.<p/>The way into the holiest of all [&#964; &#951; &#957; &#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957; &#959; &#948; &#959; &#957;]. Lit. the way of the holies. For the construction comp. odon ejqnwn way of the Gentiles, <a href='B:480 10:5'>Mar 10:5</a>. The phrase N. T. o. Twn ajgiwn as in vers. 12, 24, 25; <a href='B:650 10:19'>Heb 10:19</a>. While as the first tabernacle was yet standing (eti thv prwthv skhnhv ejcoushv stasin). By the first tabernacle is meant the first division. The point is that the division of the tabernacle showed the limitations of the Levitical system, and kept the people from coming directly to God. Of this limitation the holy place, just outside the second veil, was specially significant; for the holy place barred priests and people alike from the holy of holies. The priests could not pass out of it into the holy of holies; the people could not pass through it to that sanctuary, since they were not allowed in the holy place. The priests in the holy place stood between the people and God as revealed in the shrine. Exoushv stasin, lit. had standing. The phrase N. T. o. Stasiv everywhere in N. T. except here, is used in its secondary sense of faction, sedition, insurrection. Here in its original sense. Note that the sense is not physical and local as the A. V. implies, but remained a recognized institution.


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Which [&#951; &#964; &#953; &#962;]. The first division of the tabernacle. The double relative directs attention to the emphasis which belongs to the first tabernacle. The way into the holiest was not yet manifest while the first tabernacle continued to be a recognized institution, seeing that the first tabernacle was a parable, etc.<p/>A figure [&#960; &#945; &#961; &#945; &#946; &#959; &#955; &#951;]. Outside of the Synoptic Gospels, only here and ch. 11 19. Here of a visible symbol or type. See on <a href='B:470 13:3'>Mat 13:3</a>. For the time then present [&#949; &#953; &#954; &#962; &#964; &#959; &#957; &#954; &#945; &#953; &#961; &#959; &#957; &#964; &#959; &#957; &#949; &#957; &#949; &#963; &#964; &#951; &#954; &#959; &#964; &#945;]. Rend. now present, as contrasted with the "time of reformation," ver. 10. See on these last days, ch. 1 2. jEiv for; with reference to; applying to. Kairov season is used instead of aijwn age, because "the time" is conceived by the writer as a critical point, - a turning - point, at which the old system is to take its departure. For ejnesthkota present, see on <a href='B:550 1:4'>Gal 1:4</a>, and comp. <a href='B:520 8:38'>Rom 8:38</a>; <a href='B:530 3:22'>1Co 3:22</a>.<p/>In which [&#954; &#945; &#952; &#951; &#957;]. The A. V. wrongly assumes a reference to the tabernacle; whereas the reference is to the parable. Rend. according to which.<p/>Were offered - could not [&#960; &#961; &#959; &#963; &#966; &#949; &#961; &#959; &#957; &#964; &#945; &#953; &#956; &#951; &#948; &#965; &#957; &#945; &#956; &#949; &#957; &#945; &#953;]. Rend. "are offered" or "are being offered "; and for" could not, " cannot." Make him that did the service perfect [&#964; &#949; &#955; &#949; &#953; &#969; &#963; &#945; &#953; &#964; &#959; &#957; &#955; &#945; &#964; &#961; &#949; &#965; &#959; &#957; &#964; &#945;]. Rend. as Rev. "make the worshipper perfect." See ch. <a href='B:650 7:11'>Heb 7:11</a>.<p/>As pertaining to the conscience [&#954; &#945; &#964; &#945; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957;]. Having shown that the division of the tabernacle proved the imperfection of the worship, the writer will now show that the Levitical ritual did not accomplish the true end of religion. The radical defect of the Levitical system was its inability to deal with the conscience, and thus bring about the "perfection" which is the ideal of true religion. That ideal contemplated the cleansing and renewal of the inner man; not merely the removal of ceremonial uncleanness, or the formal expiation of sins. Comp. <a href='B:470 23:25'>Mat 23:25</a>; <a href='B:470 23:26'>Mat 23:26</a>. For suneidhsiv conscience, see on <a href='B:670 3:16'>1Pe 3:16</a>.


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The impotence of the gifts and sacrifices lay in the fact that they were only symbolic ordinances.<p/>Which stood in [&#949; &#960; &#953;]. The passage should be read thus : "according to which are offered gifts and sacrifices which cannot perfect the worshipper as touching the conscience, being mere ordinances of the flesh on the ground of [&#949; &#960; &#953; &#961; &#949; &#963; &#964; &#953; &#957; &#947; &#965; &#960; &#959; &#957;] meats," etc.<p/>Meats and drinks and divers washings [&#946; &#961; &#969; &#956; &#945; &#963; &#953; &#957; &#954; &#945; &#953; &#960; &#959; &#956; &#945; &#963; &#953; &#957; &#954; &#945; &#953; &#948; &#953; &#945; &#966; &#959; &#961; &#959; &#953; &#962; &#946; &#945; &#960; &#964; &#953; &#963; &#956; &#959; &#953; &#962;]. Brwmasin, clean and unclean meats. pomasin drinks, concerning which the Levitical law laid down no prescriptions except as to abstinence in the case of a Nazarite vow, and of the priests when they were about to officiate. See <a href='B:40 6:3'>Num 6:3</a>; <a href='B:30 10:9'>Lev 10:9</a>. For baptismoiv washings see on ch. <a href='B:650 6:2'>Heb 6:2</a>.<p/>And carnal ordinances [&#948; &#953; &#954; &#945; &#953; &#969; &#956; &#945; &#964; &#945; &#963; &#945; &#961; &#954; &#959; &#962;]. Omit and. The phrase is a general description of meats, etc. Lit. ordinances of the flesh. Imposed [&#949; &#960; &#953; &#954; &#949; &#953; &#956; &#949; &#957; &#945;]. Some interpreters find in this the suggestion of a burden, which these ceremonial observances assuredly were. Comp. <a href='B:510 14:10'>Act 14:10</a>. This, however, is not probable.<p/>Until the time of reformation [&#956; &#949; &#967; &#961; &#953; &#954; &#945; &#953; &#961; &#959; &#965; &#948; &#953; &#959; &#961; &#952; &#969; &#963; &#949; &#969; &#962;].<p/>Diorqwsiv N. T. o, o LXX, occasionally in Class. Diorqwma correction, amendment, <a href='B:510 24:2'>Act 24:2</a>. Diorqwsiv lit. making straight : used by medical writers of straightening a distorted limb. The verb diorqoun (not in N. T.) in LXX of mending one's ways, <a href='B:300 7:3'>Jer 7:3</a>; <a href='B:300 7:5'>Jer 7:5</a>; Wisd. 9 18. Of setting up or establishing, <a href='B:290 16:5'>Isa 16:5</a>; <a href='B:290 42:7'>Isa 42:7</a>. "The time of reformation" is the Christian age, when God made with his people a better covenant. It was inaugurated by the death of Christ. See on ch. <a href='B:650 1:2'>Heb 1:2</a>. The gifts and offerings were only provisional, to tide the people over to the better time.


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The time of reformation introduces a higher sanctuary, a better offering, a more radical salvation.<p/>Having come [&#960; &#945; &#961; &#945; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#962;]. Having appeared in the world. Only here in Hebrews, and only once in Paul. <a href='B:530 16:3'>1Co 16:3</a>. Most frequent in Luke and Acts.<p/>Of good things to come [&#964; &#969; &#957; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#969; &#957; &#945; &#947; &#945; &#952; &#969; &#957;]. According to this reading the A. V. is wrong. It should be "of the good things realized," or that have come to pass. The A. V. follows the reading mellontwn about to be. So Tischendorf and Rev. T. Weiss with Westcott and Hort read genomenwn. Blessings not merely prophetic or objects of hope, but actually attained; free approach to God, the better covenant, personal communion with God, the purging of the conscience.<p/>Through a greater and more perfect tabernacle [&#948; &#953; &#945;]. The preposition is instrumental. Comp. ver. 12. Const. with ajrciereuv high priest, and as qualifying it. "A high priest with a greater and more perfect tabernacle." It has been shown that the new high priest must have a sanctuary and an offering (ch. 8 2 - 8). Accordingly, as the Levitical priests were attached to (were priests with) an inferior tabernacle, so Christ appears with a greater and more perfect tabernacle. For this use of dia see <a href='B:520 2:27'>Rom 2:27</a>; <a href='B:520 14:20'>Rom 14:20</a>; <a href='B:540 2:4'>2Co 2:4</a>; <a href='B:540 3:11'>2Co 3:11</a>. Note the article with tabernacle, his greater, etc. That is to say not of this building [&#964; &#959; &#965; &#964; &#949; &#963; &#964; &#953; &#957; &#959; &#965; &#964; &#945; &#965; &#964; &#951; &#962; &#964; &#951; &#962; &#954; &#964; &#953; &#963; &#949; &#969; &#962;]. For building rend. creation. See on <a href='B:520 8:19'>Rom 8:19</a>; <a href='B:540 5:17'>2Co 5:17</a>; <a href='B:580 1:15'>Col 1:15</a>. The meaning is, not belonging to this natural creation either in its materials or its maker.


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By the blood of goats and calves [&#948; &#953; &#945; &#953; &#956; &#945; &#964; &#959; &#962; &#964; &#961; &#945; &#947; &#969; &#957; &#954; &#945; &#953; &#956; &#959; &#963; &#967; &#969; &#957;]. Dia with, as ver. 11. Moscov originally a tender shoot or sprout : then offspring generally. Everywhere in the Bible calf or bullock, and always masculine.<p/>His own blood. The distinction is not between the different bloods, but between the victims. The difference of blood is unimportant. Regarded merely as blood, Christ's offering is not superior to the Levitical sacrifice. If Christianity gives us only the shedding of blood, even Christ's blood, it does not give us a real or an efficient atonement. Whatever significance may attach to the blood is derived from something else. See on ver. 14. Once [&#949; &#966; &#945; &#960; &#945; &#958;]. Rend. once for all.<p/>Having obtained eternal redemption [&#945; &#953; &#969; &#957; &#953; &#945; &#957; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#957; &#949; &#965; &#961; &#945; &#956; &#949; &#957; &#959; &#962;]. Having found and won by his act of entrance into the heavenly sanctuary. This is better than to explain " entered the sanctuary after having obtained redemption by his life, death, and resurrection "; for the work of redemption is crowned and completed by Christ's ascension to glory and his ministry in heaven (see <a href='B:520 6'>Rom 6:0</a> ). Even in the old sanctuary the rite of the Day of Atonement was not complete until the blood had been offered in the sanctuary. Eternal, see or ch. 6 2. Not mere duration is contemplated, but quality; a redemption answering in its quality to that age when all the conditions of time shall be no more : a redemption not ritual, but profoundly ethical and spiritual. Lutrwsin redemption, only here, <a href='B:490 1:68'>Luk 1:68</a>; <a href='B:490 2:38'>Luk 2:38</a>. See on might redeem, <a href='B:630 2:4'>Tit 2:4</a>.<p/>13 - 14. Justifying the preceding words, and answering the question, What has Christ to offer?


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Ashes of a heifer [&#963; &#960; &#959; &#948; &#959; &#962; &#948; &#945; &#956; &#945; &#955; &#949; &#969; &#962;]. Spodov ashes, only here, <a href='B:470 11:21'>Mat 11:21</a>; <a href='B:490 10:13'>Luk 10:13</a>, in both instances in the phrase sackcloth and ashes. Often in LXX Damaliv heifer, N. T. o. The two examples selected cover the entire legal provision for removing uncleanness, whether contracted by sin or by contact with death. "The blood of bulls and goats" refers to the sin - offerings, perhaps especially to the annual atonement (<a href='B:30 16'>Lev 16:0</a> ); "the ashes of a heifer" to the occasional sacrifice of the red heifer (<a href='B:40 19'>Num 19:0</a> ) for purification from uncleanness contracted by contact with the dead. The Levitical law required two remedies : the Christian economy furnishes one for all phases of defilement.<p/>Sprinkling the unclean [&#961; &#945; &#957; &#964; &#953; &#950; &#959; &#965; &#963; &#945; &#964; &#959; &#965; &#962; &#954; &#949; &#954; &#959; &#953; &#957; &#969; &#956; &#949; &#957; &#959; &#965; &#962;]. For sprinkling see on <a href='B:670 1:2'>1Pe 1:2</a>. The verb only in Hebrews, except <a href='B:480 7:4'>Mar 7:4</a>. For the unclean rend. them that have been defiled. The literal rendering of the participle brings out better the incidental or occasional character of the defilement.


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Through the eternal spirit [&#948; &#953; &#945; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#959; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. For the rend. an. Dia through = by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own human spirit : the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. <a href='B:520 1:4'>Rom 1:4</a>; <a href='B:530 14:45'>1Co 14:45</a>; <a href='B:670 3:18'>1Pe 3:18</a>; <a href='B:650 7:16'>Heb 7:16</a>. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self - his inmost personality. Therein consists the attraction of the cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, <a href='B:500 12:32'>Joh 12:32</a>. "I will draw all men unto me." Therein consists its potency for men : not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood, faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God.<p/>Offered himself without spot [&#949; &#945; &#965; &#964; &#959; &#957; &#960; &#961; &#959; &#963; &#951; &#957; &#949; &#947; &#954; &#949; &#957; &#945; &#956; &#969; &#956; &#959; &#957;]. The two other elements which give superior validity to Christ's sacrifice. It was voluntary, a self - offering, unlike that of brute beasts who had no volition and no sense of the reason why they were offered. It was spotless. He was a perfectly righteous, sinless being, perfectly and voluntarily obedient to the Father's will, even unto the suffering of death. The legal victims were only physically unblemished according to ceremonial standards. Amwmov in LXX, technically, of victims, <a href='B:20 29:1'>Exo 29:1</a>; <a href='B:30 1:3'>Lev 1:3</a>; <a href='B:30 1:10'>Lev 1:10</a>, etc.<p/>Purge your conscience [&#954; &#945; &#952; &#945; &#961; &#953; &#949; &#953; &#964; &#951; &#957; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#953; &#957; &#951; &#956; &#969; &#957;] For your rend. our. The superior nature of Christ's sacrifice appears in its deeper effect. While the Levitical sacrifice accomplished only formal, ritual expiation, leaving the inner man unaffected, while it wrought externally and dealt with specific sins the effect of Christ's sacrifice goes to the center of the moral and spiritual life, and cleanses the very fountainhead of being, thus doing its work where only an eternal spirit can do it. Kaqarizein to purge is not a classical word. In Class. kaqairein (also in LXX) : but kaqarizein appears in inscriptions in a ritual sense, and with ajpo from, as here, 211 thus showing that the word was not confined to biblical and ecclesiastical Greek.<p/>From dead works [&#945; &#960; &#959; &#957; &#949; &#954; &#961; &#969; &#957; &#949; &#961; &#947; &#969; &#957;]. The effect of Christ's sacrifice upon the conscience transmits itself to the works, and fills them with the living energy of the eternal spirit. It changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is preeminently the religion of faith, does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that "the severest test of Christ's power to redeem is his ability to loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits."


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The efficacy of Christ's sacrifice is bound up with a covenant. His priesthood involves a new and a better covenant. See ch. <a href='B:650 8:6-13'>Heb 8:6-13</a>. That covenant involves his death.<p/>For this cause [&#948; &#953; &#945; &#964; &#959; &#965; &#964; &#959;]. Indicating the close relation between the cleansing power of Christ's blood and the new covenant.<p/>Mediator of the new testament [&#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962; &#954; &#945; &#953; &#957; &#951; &#962; &#956; &#949; &#963; &#953; &#964; &#951; &#962;]. For the new testament rend. a new covenant. See on next verse. For mesithv mediator, see on <a href='B:550 3:19'>Gal 3:19</a>; <a href='B:550 3:20'>Gal 3:20</a>.<p/>By means of death [&#952; &#945; &#957; &#945; &#964; &#959; &#965; &#947; &#949; &#957; &#959; &#956; &#949; &#957; &#959; &#965;]. Rend. a death having taken place.<p/>For the redemption of the transgressions [&#949; &#953; &#962; &#945; &#960; &#959; &#955; &#965; &#964; &#961; &#969; &#963; &#953; &#957; &#964; &#969; &#957; &#960; &#945; &#961; &#945; &#946; &#945; &#963; &#949; &#969; &#957;]. The phrase redemption of transgressions (that is, from transgressions) only here. jApolutrwsiv in N. T. mostly absolutely : the redemption, or your redemption, or simply redemption. Twice with genitive of that which is redeemed, <a href='B:520 8:23'>Rom 8:23</a>; <a href='B:560 1:14'>Eph 1:14</a>. Only once in LXX, <a href='B:340 4:32'>Dan 4:32</a>. For parabasiv transgression, see on <a href='B:520 2:23'>Rom 2:23</a>.<p/>Under the first testament [&#949; &#960; &#953;]. On the basis of : estimated according to the standard of the provisions of the first covenant, and to be atoned for in the way which it prescribed. By this expression he emphasizes the insufficiency of every other atoning provision, selecting the system which represented the most elaborate and complete atonement for sin prior to Christ. The intimation is in the same direction with that of the phrase through an eternal spirit - that the ideal redemption must be eternal. They which are called [&#959; &#953; &#954; &#949; &#954; &#955; &#951; &#956; &#949; &#957; &#959; &#953;]. Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. <a href='B:510 2:39'>Act 2:39</a>. In ch. 3 1, the readers are addressed as "partakers of a heavenly calling," which corresponds with "eternal inheritance" here. Those who obtain this inheritance are designated as "called." See <a href='B:560 1:18'>Eph 1:18</a>; <a href='B:590 2:12'>1Th 2:12</a>; <a href='B:590 5:24'>1Th 5:24</a>; <a href='B:670 3:9'>1Pe 3:9</a>.<p/>Of eternal inheritance [&#964; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#953; &#945; &#962;]. Rend. "the eternal inheritance" : something recognized as a fact. For klhronomia inheritance, see on <a href='B:670 1:4'>1Pe 1:4</a>, and comp. <a href='B:560 1:14'>Eph 1:14</a>. The whole statement implies that the provisions of the Levitical system were inadequate to procure and insure full salvation.


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For where a testament is [&#959; &#960; &#959; &#965; &#947; &#945; &#961; &#948; &#953; &#945; &#952; &#951; &#954; &#951;]. "The English Version has involved this passage in hopeless obscurity by introducing the idea of a testament and a testator." This statement of Rendall (Epistle to the Hebrews, p. 159) is none too strong. That interpretation, however, is maintained by a very strong array of modern expositors. 212 It is based upon klhronomia inheritance; it being claimed that this word changes the whole current of thought. Hence it is said that the new covenant established by Christ is here represented as a testamentary disposition on his part, which could become operative in putting the heirs in possession of the inheritance only through the death of Christ. See Additional Note at the end of this chapter.<p/>There must also of necessity be the death of the testator [&#952; &#945; &#957; &#945; &#964; &#959; &#965; &#945; &#957; &#945; &#947; &#954; &#951; &#966; &#949; &#961; &#949; &#963; &#952; &#945; &#953; &#964; &#959; &#965; &#948; &#953; &#945; &#952; &#949; &#956; &#949; &#957; &#959; &#965;]. Rend. it is necessary that the death of the institutor (of the covenant) should be born. With the rendering testament, feresqai is well - nigh inexplicable. If covenant the meaning is not difficult. If he had meant to say it is necessary that the institutor die, he might better have used genesqai : " it is necessary that the death of the institutor take place "; but he meant to say that it was necessary that the institutor die representatively; that death should be born for him by an animal victim. If we render testament, it follows that the death of the testator himself is referred to, for which qanatou feresqai is a very unusual and awkward expression.


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For a testament is of force after men are dead [&#948; &#953; &#945; &#952; &#951; &#954; &#951; &#947; &#945; &#961; &#949; &#960; &#953; &#957; &#949; &#954; &#961; &#959; &#953; &#962; &#946; &#949; &#946; &#945; &#953; &#945;]. Rend. "for a covenant is of force (or sure) over (or upon) dead (victims)." Comp. Soph. Elect. 237; Eurip. Ion. 228; Aesch. Eumen. 316; Hdt 4:162. See also <a href='B:30 21:5'>Lev 21:5</a>.<p/>Otherwise it is of no strength at all while the testator liveth [&#949; &#960; &#949; &#953; &#956; &#951; &#964; &#959; &#964; &#949; &#953; &#963; &#967; &#965; &#949; &#953; &#959; &#964; &#949; &#950; &#951; &#959; &#948; &#953; &#945; &#952; &#949; &#956; &#949; &#957; &#959; &#962;]. Rend. "since it hath not then force when the institutor is alive" : until he has been representatively slain.


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Whereupon [&#959; &#952; &#949; &#957;]. Rend. wherefore, or for which reason : on the general principle that a covenant must be ratified by death.<p/>Neither the first testament was dedicated without blood [&#959; &#965; &#948; &#949; &#951; &#960; &#961; &#969; &#964; &#951; &#967; &#969; &#961; &#953; &#962; &#945; &#953; &#956; &#945; &#964; &#959; &#962; &#949; &#957; &#954; &#949; &#954; &#945; &#953; &#957; &#953; &#963; &#964; &#945; &#953;]. Rend. "neither hath the first (covenant) been inaugurated without blood." There is surely no excuse for inserting testament here, as A. V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in vers. 16, 17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus : a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see <a href='B:20 24:8'>Exo 24:8</a>. jEnkainizein only here and ch. 10 20 LXX, to renew, <a href='B:90 11:14'>1Sa 11:14</a>; <a href='B:140 14:8'>2Ch 14:8</a>; <a href='B:230 1:10'>Psa 1:10</a> : to dedicate, <a href='B:110 8:63'>1Ki 8:63</a>; <a href='B:110 1'>1Ki 1:0</a> Macc. 4 86. Comp. ta ejnkainia the feast of dedication, <a href='B:500 10:22'>Joh 10:22</a>. Rend. ouJude neither, as A. V., and not not even, in which case the meaning would be, "not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience," a thought which would be foreign to the point, which is merely the analogy in the matter of death.


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The statement of verse 18 historically confirmed by the story of the establishment of the law - covenant, <a href='B:20 24'>Exo 24:0</a>.<p/>Of calves and goats [&#964; &#969; &#957; &#956; &#959; &#963; &#967; &#969; &#957; &#954; &#945; &#953; &#964; &#969; &#957; &#964; &#961; &#945; &#947; &#969; &#957;]. Not mentioned in the O. T. account. The goat was always for a sin - offering, and the sacrifices on this occasion were oxen, and are described as burnt offerings and sacrifices of peace, <a href='B:20 24:5'>Exo 24:5</a>. In the original covenant with Abraham a she - goat and a heifer are specially mentioned, <a href='B:10 14:9'>Gen 14:9</a>.<p/>Water, scarlet wool, hyssop - sprinkled the book [&#965; &#948; &#945; &#964; &#959; &#962;, &#949; &#961; &#953; &#959; &#965; &#954; &#959; &#954; &#954; &#953; &#957; &#959; &#965;, &#965; &#963; &#963; &#969; &#960; &#959; &#965; &#945; &#965; &#964; &#959; &#964; &#949; &#964; &#959; &#946; &#953; &#946; &#955; &#953; &#959; &#957; &#949; &#961; &#945; &#957; &#964; &#953; &#963; &#949; &#957;]. None of these are mentioned in the O. T. account, which the writer appears to have filled up from the details of subsequent usage. Comp. the additions in vers. 5, 
<a href='B:650 9:1'>Heb 9:1</a><p/>0It will also be observed that the sacrifices on the occasion of establishing the law covenant were not made according to the Mosaic ritual. They were offered, not by the priests, but by the young men, <a href='B:20 24:5'>Exo 24:5</a>. For kokkinov scarlet, see on <a href='B:470 27:6'>Mat 27:6</a>. %Usswpov hyssop appears in <a href='B:20 12:22'>Exo 12:22</a>; <a href='B:30 14:4'>Lev 14:4</a>; <a href='B:30 14:6'>Lev 14:6</a>; <a href='B:30 14:49'>Lev 14:49</a>; <a href='B:40 19:6'>Num 19:6</a>; <a href='B:40 19:18'>Num 19:18</a>; <a href='B:230 51:9'>Psa 51:9</a>; <a href='B:500 19:29'>Joh 19:29</a>. Mostly in connection with lustral ceremonies. The vexed question of the precise botanical character of the plant has never been decisively settled. 213


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The historical facts are summed up, emphasizing one point - cleansing by blood.<p/>Almost all things [&#963; &#967; &#949; &#948; &#959; &#957; - &#960; &#945; &#957; &#964; &#945;]. The A. V. is wrong. Sxedon almost or nearly is prefixed to the entire clause, and applies to both its members. Rend. "and I may almost say, it is in blood," etc. Almost provides for such exceptions as <a href='B:20 19:10'>Exo 19:10</a>; <a href='B:20 32:30-32'>Exo 32:30-32</a>; <a href='B:20 5:11-13'>Exo 5:11-13</a>; <a href='B:30 14:5'>Lev 14:5</a>; <a href='B:30 16:26-28'>Lev 16:26-28</a>; <a href='B:30 22:6'>Lev 22:6</a>; <a href='B:40 16:46-48'>Num 16:46-48</a>; <a href='B:40 31:23'>Num 31:23</a>; <a href='B:40 31:24'>Num 31:24</a>; <a href='B:230 51:1-17'>Psa 51:1-17</a>; <a href='B:230 32:1'>Psa 32:1</a>; <a href='B:230 32:2'>Psa 32:2</a>. And without shedding of blood is no remission [&#954; &#945; &#953; &#967; &#969; &#961; &#953; &#962; &#945; &#953; &#956; &#945; &#964; &#949; &#954; &#967; &#965; &#963; &#953; &#945; &#962; &#959; &#965; &#947; &#953; &#957; &#949; &#964; &#945; &#953; &#945; &#966; &#949; &#963; &#953; &#962;]. This sentence also is covered by "I may almost say." It does not state that without shedding of blood there is no remission of sins, which "would be in conflict with the history and literature of the Old Testament." 214 See exceptions above. aimatekcusia shedding of blood, N. T. o, o LXX, o Class. Ouj ginetai afesiv, lit. remission does not take place or ensue. For afesiv see on <a href='B:660 5:15'>Jas 5:15</a>; most frequent in Luke and Acts. In Hebrews only here and ch. 10 18. Commonly with a genitive, in the phrase remission of sins : but sometimes absolutely as here, <a href='B:480 3:29'>Mar 3:29</a>; <a href='B:490 4:18'>Luk 4:18</a>.


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The heavenly sanctuary required a better purification than the Levitical.<p/>The patterns of things in the heavens. The earthly tabernacle and its furniture. See on ch. <a href='B:650 8:5'>Heb 8:5</a>.<p/>With these [&#964; &#959; &#965; &#964; &#959; &#953; &#962;]. Things specified in ver. 19.<p/>With better sacrifices [&#954; &#961; &#949; &#953; &#964; &#964; &#959; &#963; &#953; &#952; &#965; &#963; &#953; &#945; &#953; &#962;]. How can it be said that the heavenly things needed cleansing? It is not easy to answer. Various explanations have been proposed, which the student will find collected in Alford's note on this passage. The expression is rhetorical and figurative, and appears to be founded on that feature of the Levitical ritual according to which the high priest was required, on the Great Day of Atonement, to make an atonement for the sanctuary, "because of the uncleanness of the children of Israel." He was to do this also for the tabernacle of the congregation, and for the great altar. See <a href='B:30 16:16'>Lev 16:16</a> ff. The rite implied that even the holy of holies had contracted defilement from the people's sin. Similarly, the atoning blood of Christ is conceived as purifying the things of the heavenly sanctuary which had been defiled by the sins of men. "If the heavenly city of God, with its Holy Place, is, conformably with the promise, destined for the covenant - people, that they may there attain to perfect fellowship with God, then their guilt has defiled these holy things as well as the earthly, and they must be purified in the same way as the typical law appointed for the latter, only not by the blood of an imperfect, but of a perfect sacrifice" (Delitzsch). 215


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Under the old covenant, the bloodshedding was symbolical : the death of the institutor was by proxy. In the ratification of the new covenant, Christ himself was the covenant - victim, and a real cleansing power attaches to his blood as the offering of his eternal spirit.<p/>The holy places made with hands [&#967; &#949; &#953; &#961; &#959; &#960; &#959; &#953; &#951; &#964; &#945; &#945; &#947; &#953; &#945;]. For holy places rend. a holy place, the plural being used of the sanctuary. Christ is not entered into a hand - made sanctuary.<p/>Figures [&#945; &#957; &#964; &#953; &#964; &#965; &#960; &#945;]. Or. figure. Only here and <a href='B:670 3:21'>1Pe 3:21</a>, see note. Answering to the patterns in the heavens, ch. 8 5. Rev. like in pattern. Now to appear [&#957; &#965; &#957; &#949; &#956; &#966; &#945; &#957; &#953; &#963; &#952; &#951; &#957; &#945; &#953;]. Now, not only in contrast with the time of the old, typical economy, but also implying a continually - present manifestation, for us, now, as at his first entrance into the heavenly sanctuary. jEmfanisqhnai, rend. to be manifested. Better than to appear, because it exhibits the manifestation of Christ as something brought about as the result of a new and better economy, and distinctly contemplated in the institution of that economy. Christ is made openly manifest before the face of God. The Levitical priest was compelled to shroud the ark and the shekinah with incense - smoke, that he might not look upon God face to face.


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Nor yet that [&#959; &#965; &#948; &#953; &#957; &#945;]. Supply did he enter. "Nor yet did he enter that he might offer," etc.<p/>He should offer himself often [&#960; &#959; &#955; &#955; &#945; &#954; &#953; &#962; &#960; &#961; &#959; &#963; &#966; &#949; &#961; &#951; &#949; &#945; &#965; &#964; &#959; &#957;]. His offering did not need repetition like the Levitical sacrifices. Offer himself refers rather to Christ's entrance into the heavenly sanctuary and presentation of himself before God, than to his offering on the cross. See on ver. 14. The sacrifice on the cross is described by paqein suffer, ver. 26, and is introduced as a distinct thought. The point is that, being once in the heavenly sanctuary, Christ was not compelled to renew often his presentation of himself there, since, in that case, it would be necessary for him to suffer often. Each separate offering would necessitate a corresponding suffering.


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Since the foundation of the world [&#945; &#960; &#959; &#954; &#945; &#964; &#945; &#946; &#959; &#955; &#951; &#962; &#954; &#959; &#963; &#956; &#959; &#965;]. For, from the foundation of the world, sin required atonement by sa :<a href='B:650 10'>Heb 10:0</a><p/>CHAPTER X<p/>1 - 18. A summary restatement of the matters discussed from ch. 8 1.


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The arrangement of the verse is much disputed. Rend. "The law, with the same sacrifices which they continually renew year by year, can never make the comers thereunto perfect." 217<p/>A shadow [&#963; &#954; &#953; &#945; &#957;]. The emphasis is on this thought. The legal system was a shadow. Skia is a rude outline, an adumbration, contrasted with eijkwn, the archetypal or ideal pattern. Skia does not accurately exhibit the figure itself. Comp. ch. <a href='B:650 8:5'>Heb 8:5</a>.<p/>Of good things to come [&#964; &#969; &#957; &#956; &#949; &#955; &#955; &#959; &#957; &#964; &#969; &#957; &#945; &#947; &#945; &#952; &#969; &#957;]. From the point of view of the law.<p/>The very image of the things [&#945; &#965; &#964; &#951; &#957; &#964; &#951; &#957; &#949; &#953; &#954; &#959; &#957; &#945; &#964; &#969; &#957; &#960; &#961; &#945; &#947; &#956; &#945; &#964; &#969; &#957;] For eijkwn image, see on <a href='B:730 13:14'>Rev 13:14</a>; <a href='B:570 2:7'>Phi 2:7</a>. Pragmatwn things expresses a little more distinctly than mellontwn the idea of facts and realities.<p/>Can [&#948; &#965; &#957; &#945; &#964; &#945; &#953;]. Dunatai might be expected with oJ nomov the law as the subject. If dunatai, the plural, is retained, the clause the law - image of the things must be taken absolutely, the construction of the sentence breaking off suddenly, and the subject being changed from the law to the priests : "The priests can never," etc. It is better to read dunatai in the singular, with Tischendorf, Westcott and Hort, and Weiss.<p/>Continually [&#949; &#953; &#962; &#964; &#959; &#948; &#953; &#951; &#957; &#949; &#954; &#949; &#962;]. See on ch. <a href='B:650 7:3'>Heb 7:3</a>, and comp. vers. 12, 14. Const. with offer.


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To be offered [&#960; &#961; &#959; &#963; &#966; &#949; &#961; &#959; &#956; &#949; &#957; &#945; &#953;]. The present participle brings out more forcibly the continuous repetition : "Ceased being offered."


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A remembrance of sins [&#945; &#957; &#945; &#956; &#957; &#951; &#963; &#953; &#962; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957;]. Each successive sacrifice was a fresh reminder of sins to be atoned for; so far were the sacrifices from satisfying the conscience of the worshipper. jAnamnhsiv, lit. a calling to mind. Comp. ver. 17, and see LXX, <a href='B:40 5:15'>Num 5:15</a>.


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Confirming the assertion of ver. 4 by a citation, <a href='B:230 40:7-9'>Psa 40:7-9</a>, the theme of which is that deliverance from sin is not obtained by animal sacrifices, but by fulfilling God's will. The quotation does not agree with either the Hebrew or the LXX, and the Hebrew and LXX do not agree. The writer supposes the words to be spoken by Messiah when he enters the world as Savior. The obedience to the divine will, which the Psalmist contrasts with sacrifices, our writer makes to consist in Christ's offering once for all. According to him, the course of thought in the Psalm is as follows : "Thou, O God, desirest not the sacrifice of beasts, but thou hast prepared my body as a single sacrifice, and so I come to do thy will, as was predicted of me, by the sacrifice of myself." Christ did not yield to God's will as authoritative constraint. The constraint lay in his own eternal spirit. His sacrifice was no less his own will than God's will.<p/>Sacrifice and offering [&#952; &#965; &#963; &#953; &#945; &#957; &#954; &#945; &#953; &#960; &#961; &#959; &#963; &#966; &#959; &#961; &#945; &#957;]. The animal - offering and the meal - offering.


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Burnt offerings and sacrifices for sin [&#959; &#955; &#959; &#954; &#945; &#965; &#964; &#969; &#956; &#945; &#964; &#945; &#954; &#945; &#953; &#960; &#949; &#961; &#953; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962;]. The burnt - offering and the sin - offering.


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In the volume of the book [&#949; &#957; &#954; &#949; &#966; &#945; &#955; &#953; &#948; &#953; &#946; &#953; &#946; &#955; &#953; &#959; &#965;]. Kefaliv, N. T. o, is a diminutive, meaning little head. Lat. capitellum or capitulum. The extremity or end, as the capital of a column. See <a href='B:20 26:32'>Exo 26:32</a>; <a href='B:20 26:37'>Exo 26:37</a>. Sometimes the column itself, as <a href='B:20 40:18'>Exo 40:18</a>; <a href='B:40 3:36'>Num 3:36</a>. Said to be used of the tips or knobs of the rollers around which parchments were rolled, but no instances are cited. A roll of parchment, a book - roll, <a href='B:330 2:9'>Eze 2:9</a>. Meaning here the Scriptures of the O. T. for Hebrew megilla. Kefaliv is found in LXX with bibliou book, only <a href='B:330 2:9'>Eze 2:9</a>; <a href='B:230 39:7'>Psa 39:7</a>. For, biblion book, see on <a href='B:620 4:13'>2Ti 4:13</a>.


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Above when he said [&#945; &#957; &#969; &#964; &#949; &#961; &#959; &#957; &#955; &#949; &#947; &#969; &#957;]. Lit. saying above.<p/>Introducing a partial repetition of the quotation.


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He taketh away the first that he may establish the second.<p/>Removes that which God does not will, the animal sacrifice, that he may establish that which God does will, the offering of an obedient will.


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By the which will [&#949; &#957; &#969; &#952; &#949; &#955; &#951; &#956; &#945; &#964; &#953;]. The will of God as fulfilled in Christ.<p/>We are sanctified [&#951; &#947; &#953; &#945; &#963; &#956; &#949; &#957; &#959; &#953;]. Lit. we are having been sanctified; that is, in a sanctified state, as having become partakers of the spirit of Christ. This is the work of the eternal spirit, whose will is the very will of God. It draws men into its own sphere, and makes them partakers of its holiness (<a href='B:650 12:10'>Heb 12:10</a> ).<p/>Once for all [&#949; &#966; &#945; &#960; &#945; &#958;]. Const. with are sanctified. The sanctification of the Levitical offerings was only temporary, and had to be repeated. Christ's one offering "perfected forever them that are sanctified" (ver. 14). This thought is elaborated in vers. 11 - 14.


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Every priest [&#960; &#945; &#962;]. Suggesting many priests. Comp. ch. <a href='B:650 7:23'>Heb 7:23</a>. Standeth [&#949; &#963; &#964; &#951; &#954; &#949; &#957;]. Servile attitude, contrasted with that of the exalted Savior, ch. 1 3.<p/>Daily - often - the same. The wearisome round of daily offerings, always the same, contrasted with the one offering, once for all. Take away [&#960; &#949; &#961; &#953; &#949; &#955; &#949; &#953; &#957;]. Only here in connection with sin. See on <a href='B:540 3:16'>2Co 3:16</a>. The verb literally means to strip off all round. See <a href='B:10 41:42'>Gen 41:42</a> (of a ring) : <a href='B:10 38:14'>Gen 38:14</a>; <a href='B:50 21:13'>Deu 21:13</a> (of clothes). Comp. eujperistatov, <a href='B:650 12:1'>Heb 12:1</a>, see note, and perikeitai ajsqeneian is compassed about with weakness, <a href='B:650 5:2'>Heb 5:2</a>. See also clothed with shame, and with cursing, <a href='B:230 35:26'>Psa 35:26</a>; <a href='B:230 109:18'>Psa 109:18</a>.


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Forever [&#949; &#953; &#962; &#964; &#959; &#948; &#953; &#951; &#957; &#949; &#954; &#949; &#962;]. Const. with offered. The reason appears in ver. 14. It is according to the usage of the epistle to place this phrase after that which it qualifies. Thus one sacrifice forever is contrasted with the same sacrifices often. This agrees also with what follows. He offered one sacrifice forever, and then sat down, awaiting its eternal result. 219


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He hath perfected forever [&#964; &#949; &#964; &#949; &#955; &#949; &#953; &#969; &#954; &#949; &#957; &#949; &#953; &#962; &#964; &#959; &#948; &#953; &#951; &#957; &#949; &#954; &#949; &#962;]. Note the continued emphasis upon the teleiwsivperfection. Comp. ch. <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 7:19'>Heb 7:19</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 10:1'>Heb 10:1</a>; <a href='B:650 12:2'>Heb 12:2</a>. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice.<p/>15 - 17. Repetition of the passage already cited from Jer. in ch. 8 10 - 12. The nerve of the citation is ver. 17.


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There is no more offering for sin. Forgiveness of sin is the characteristic of the new covenant. In Jer. complete pardon of sins is promised. If the pardon is complete, there is left no place for the Levitical sacrifices under the new covenant. At this point the doctrinal portion of the epistle ends.


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To enter into the holiest [&#949; &#953; &#962; &#964; &#951; &#957; &#949; &#953; &#963; &#959; &#948; &#959; &#957; &#964; &#969; &#957; &#945; &#947; &#953; &#969; &#957;]. Lit. for the entering of the holiest. The phrase parrhsia eijv boldness unto, N. T. o. Parrhsia with peri concerning, <a href='B:500 16:25'>Joh 16:25</a>; with provwith reference to, <a href='B:540 7:4'>2Co 7:4</a>; <a href='B:690 3:21'>1Jn 3:21</a>; <a href='B:690 5:14'>1Jn 5:14</a>. Eisodov in N. T. habitually of the act of entering.<p/>By the blood [&#949; &#957; &#964; &#969; &#945; &#953; &#956; &#945; &#964; &#953;]. Lit. "in the blood" : in the power or virtue of.


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By a new and living way which he hath consecrated for us [&#951; &#957; &#949; &#957; &#949; &#954; &#945; &#953; &#957; &#953; &#963; &#949; &#957; &#951; &#956; &#953; &#957; &#959; &#948; &#959; &#957; &#960; &#961; &#959; &#963; &#966; &#945; &#964; &#959; &#957; &#954; &#945; &#953; &#950; &#969; &#963; &#945; &#957;]. The A. V. is wrong. Hn which is to be construed with eisodon entrance. Thus : "having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living." For ejnekainisen see on ch. <a href='B:650 9:18'>Heb 9:18</a>. The way must be opened, for every other way is closed. jEnkainizein in LXX of the inauguration of a house, kingdom, temple, altar. See <a href='B:50 20:5'>Deu 20:5</a>; <a href='B:90 11:14'>1Sa 11:14</a>; <a href='B:110 8:63'>1Ki 8:63</a>; <a href='B:140 14:8'>2Ch 14:8</a>. Prosfaton new, N. T. o. In LXX, see <a href='B:40 6:3'>Num 6:3</a>; <a href='B:50 32:17'>Deu 32:17</a>; <a href='B:230 80:9'>Psa 80:9</a>; <a href='B:250 1:9'>Ecc 1:9</a>. The derivation appears to be prov near to, and fatov slain (from pemfamai, the perfect of fenein to kill). According to this the original sense would be newly - slain; and the word was used of one so recently dead as to retain the appearance of life : also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. 220 Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, ch. 9 8. Zwsan living. A living way seems a strange expression, but comp. Peter's living stones, <a href='B:670 2:5'>1Pe 2:5</a>. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life.<p/>Through the veil [&#948; &#953; &#945; &#964; &#959; &#965; &#954; &#945; &#964; &#945; &#960; &#949; &#964; &#945; &#963; &#956; &#945; &#964; &#959; &#962;]. The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself.<p/>That is to say his flesh [&#964; &#959; &#965; &#964; &#949; &#963; &#964; &#953; &#957; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. Const. with veil : the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See ch. <a href='B:650 2:9-18'>Heb 2:9-18</a>; <a href='B:650 5:7-9'>Heb 5:7-9</a>; <a href='B:650 10:5'>Heb 10:5</a>. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, ch. 6 20.


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A high priest [&#953; &#949; &#961; &#949; &#945; &#956; &#949; &#947; &#945; &#957;]. Lit. a great priest. Comp. <a href='B:30 21:10'>Lev 21:10</a>, LXX Not merely = ajrciereuv high priest, but emphasizing Christ's superior greatness as high priest.<p/>House of God [&#959; &#953; &#954; &#959; &#957; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, <a href='B:610 3:15'>1Ti 3:15</a>, and so <a href='B:670 4:17'>1Pe 4:17</a>. Here the whole Christian family. Comp. <a href='B:530 3:16'>1Co 3:16</a>; <a href='B:530 3:17'>1Co 3:17</a>; <a href='B:540 6:16'>2Co 6:16</a>; <a href='B:560 2:22'>Eph 2:22</a>.


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Let us draw near [&#960; &#961; &#959; &#963; &#949; &#961; &#967; &#969; &#956; &#949; &#952; &#945;]. See on ch. <a href='B:650 4:16'>Heb 4:16</a>.<p/>With a true heart [&#956; &#949; &#964; &#945; &#945; &#955; &#951; &#952; &#953; &#957; &#951; &#962; &#954; &#945; &#961; &#948; &#953; &#945; &#962;]. A right and genuine inward attitude toward God. For the phrase comp. LXX, <a href='B:290 38:3'>Isa 38:3</a>. N. T. o. For ajlhqinhv see on <a href='B:500 1:9'>Joh 1:9</a>, and comp. <a href='B:650 8:2'>Heb 8:2</a>; <a href='B:650 9:24'>Heb 9:24</a>. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship. In full assurance of faith [&#949; &#957; &#960; &#955; &#951; &#961; &#959; &#966; &#959; &#961; &#953; &#945; &#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Full conviction engendered by faith. See on ch. <a href='B:650 6:11'>Heb 6:11</a>. Faith ii the basis of all right relation to God.<p/>Sprinkled from an evil conscience [&#961; &#949; &#961; &#945; &#957; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#953; - &#945; &#960; &#959; &#963; &#965; &#957; &#949; &#953; &#948; &#951; &#963; &#949; &#969; &#962; &#960; &#959; &#957; &#951; &#961; &#945; &#962;]. This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (ch. 9 14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see <a href='B:670 2:5'>1Pe 2:5</a>; <a href='B:670 2:9'>1Pe 2:9</a>; <a href='B:20 19:6'>Exo 19:6</a>; <a href='B:290 61:6'>Isa 61:6</a>. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See ch. <a href='B:650 13:15'>Heb 13:15</a>. For sprinkled, see on <a href='B:670 1:2'>1Pe 1:2</a>.<p/>Bodies washed [&#955; &#949; &#955; &#959; &#965; &#963; &#956; &#949; &#957; &#959; &#953; &#964; &#959; &#963; &#969; &#956; &#945;]. Also typological. Most, expositors refer to baptism. The most significant passage in that direction is <a href='B:670 3:21'>1Pe 3:21</a>; comp. <a href='B:560 5:26'>Eph 5:26</a>; <a href='B:630 3:5'>Tit 3:5</a>. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God.


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Profession of our faith [&#964; &#951; &#957; &#959; &#956; &#959; &#955; &#959; &#947; &#953; &#945; &#957; &#964; &#951; &#962; &#949; &#955; &#960; &#953; &#948; &#959; &#962;]. Rend. "confession of our hope." Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops ', and Rheims. On confession see on <a href='B:540 9:13'>2Co 9:13</a>, and comp. notes on <a href='B:610 6:12'>1Ti 6:12</a>, 
<a href='B:650 10:1'>Heb 10:1</a><p/>3The phrase confession of hope N. T. o. They are steadfastly to confess their hope in God's promise and salvation. Comp. ch. <a href='B:650 3:6'>Heb 3:6</a>; <a href='B:650 6:11'>Heb 6:11</a>; <a href='B:650 6:18'>Heb 6:18</a>; <a href='B:650 7:19'>Heb 7:19</a>. Hope is here = the object of hope.<p/>Without wavering [&#945; &#954; &#955; &#953; &#957; &#951;]. N. T. o.


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Let us consider one another [&#954; &#945; &#964; &#945; &#957; &#959; &#969; &#956; &#949; &#957; &#945; &#955; &#955; &#951; &#955; &#959; &#965; &#962;]. Take careful note of each other's spiritual welfare. For the verb see on <a href='B:660 1:23'>Jas 1:23</a>. It denotes attentive, continuous care. Comp. <a href='B:650 3:1'>Heb 3:1</a>. To provoke [&#949; &#953; &#962; &#960; &#945; &#961; &#959; &#958; &#965; &#963; &#956; &#959; &#957;]. Lit. with a view to incitement. Only here and <a href='B:510 14:39'>Act 14:39</a>. From paroxunein to sharpen. Hence to stimulate. In <a href='B:510 14:39'>Act 14:39</a>, the result of provocation; irritation or contention. Here the act of incitement. Twice in LXX, <a href='B:50 29:28'>Deu 29:28</a>; (27) <a href='B:300 29'>Jer 29:0</a> (32.) 3, 7; for the Hebrew qatsaph anger, wrath, altercation. The Hebrew derivation is from qatseph a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. <a href='B:530 12:25'>1Co 12:25</a>. They must stir up each other's religious affections and ministries.


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The assembling of ourselves together [&#949; &#960; &#953; &#963; &#965; &#957; &#945; &#966; &#969; &#947; &#951; &#957; &#949; &#945; &#965; &#964; &#969; &#957;]. Episunagwgh only here and <a href='B:600 2:1'>2Th 2:1</a>, see note. The act of assembling, although some explain assembly. The antithesis is, "not forsaking assembling, but exhorting in assembly." L?n aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by eqov habit or custom, which implies an often recurring act on the part of the same persons.<p/>As the manner of some is [&#954; &#945; &#952; &#969; &#962; &#949; &#952; &#959; &#962; &#964; &#953; &#963; &#953; &#957;]. For manner rend. custom. Lit. as is custom unto some. Eqov mostly in Luke and Acts. Comp. <a href='B:490 1:9'>Luk 1:9</a>; <a href='B:500 19:40'>Joh 19:40</a>.<p/>Ye see the day approaching (blepete ejggizousan thn hJmeran). The day of Christ's second coming, bringing with it the judgment of Israel. He could say "ye see," because they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war.


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We sin willfully [&#949; &#954; &#959; &#965; &#963; &#953; &#969; &#962; &#945; &#956; &#945; &#961; &#964; &#945; &#957; &#959; &#957; &#964; &#969; &#957; &#951; &#956; &#969; &#957;]. JEkousiwv willfully, only here and <a href='B:670 5:2'>1Pe 5:2</a>. Comp. <a href='B:570 1:14'>Phi 1:14</a>, kat' eJkousion of free will. See LXX, <a href='B:40 14:3'>Num 14:3</a>. The willful sin is the abandonment of Christianity for Judaism.<p/>The knowledge [&#949; &#960; &#953; &#947; &#957; &#969; &#963; &#953; &#957;]. Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on <a href='B:610 2:4'>1Ti 2:4</a>. The truth is the revelation through Christ.<p/>There remaineth no more sacrifice for sins [&#959; &#965; &#954; &#949; &#964; &#953; &#960; &#949; &#961; &#953; &#945; &#956; &#945; &#961; &#964; &#953; &#969; &#957; &#945; &#960; &#959; &#955; &#949; &#953; &#960; &#949; &#964; &#945; &#953; &#952; &#965; &#963; &#953; &#945;]. Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none.


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But a certain fearful looking for [&#966; &#959; &#946; &#949; &#961; &#945; &#948; &#949; &#964; &#953; &#962; &#949; &#954; &#948; &#959; &#967; &#951;]. Rend. "a kind of fearful expectation." jEkdoch N. T. o, o LXX<p/>Fiery indignation [&#960; &#965; &#961; &#959; &#962; &#950; &#951; &#955; &#959; &#962;]. For zhlov see on <a href='B:660 3:14'>Jas 3:14</a>. The radical idea of the word is ferment of spirit (zein to boil; see <a href='B:510 18:25'>Act 18:25</a>; <a href='B:520 12:11'>Rom 12:11</a> ). This idea takes on different aspects in zhlov, as indignation, <a href='B:510 5:17'>Act 5:17</a>; zeal, <a href='B:500 2:17'>Joh 2:17</a>; <a href='B:520 10:2'>Rom 10:2</a>; <a href='B:540 7:7'>2Co 7:7</a>; <a href='B:540 11:2'>2Co 11:2</a>; <a href='B:570 3:6'>Phi 3:6</a>; envy, <a href='B:520 13:13'>Rom 13:13</a>; <a href='B:530 3:3'>1Co 3:3</a>; <a href='B:550 5:20'>Gal 5:20</a>. In the last sense often with epiv strife. The phrase fiery indignation, lit. indignation of fire (N. T. o) is an adaptation from <a href='B:290 26:11'>Isa 26:11</a>. The adversaries [&#964; &#959; &#965; &#962; &#965; &#960; &#949; &#957; &#945; &#957; &#964; &#953; &#959; &#965; &#962;]. Only here and <a href='B:580 2:14'>Col 2:14</a>. Often in LXX


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He that despised [&#945; &#966; &#949; &#964; &#951; &#963; &#945; &#962; &#964; &#953; &#962;]. Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ajqethsiv only in Hebrews. See ch. <a href='B:650 7:18'>Heb 7:18</a>; <a href='B:650 9:26'>Heb 9:26</a>.<p/>Died [&#945; &#960; &#959; &#952; &#957; &#951; &#963; &#954; &#949; &#953;]. Lit. dieth. According to the ordinance as it now stands in the law.<p/>Without mercy [&#967; &#969; &#961; &#953; &#962; &#959; &#953; &#954; &#964; &#953; &#961; &#956; &#969; &#957;]. The phrase N. T. o. For the noun see on <a href='B:540 1:3'>2Co 1:3</a>.<p/>Under two or three witnesses [&#949; &#960; &#953; &#948; &#965; &#963; &#953; &#957; &#951; &#964; &#961; &#953; &#963; &#953; &#957; &#956; &#945; &#961; &#964; &#965; &#963; &#953; &#957;]. As in LXX, <a href='B:50 17:6'>Deu 17:6</a>. jEpi with dative signifying on condition of two or three witnesses testifying. Comp. <a href='B:610 5:17'>1Ti 5:17</a>, where the same phrase occurs with the genitive, before, in the presence of. Comp. also <a href='B:50 19:15'>Deu 19:15</a>.


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Of how much [&#960; &#959; &#963; &#969;]. Not qualifying ceironov sorer, but the whole clause : "by how much think ye shall he be thought worthy of sorer punishment."<p/>Punishment [&#964; &#953; &#956; &#969; &#961; &#953; &#945; &#962;]. N. T. o. Occasionally in LXX, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive. 221 Trodden under foot [&#954; &#945; &#964; &#945; &#960; &#945; &#964; &#951; &#963; &#945; &#962;] Only here in Hebrews. o P. Frequent in LXX for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism.<p/>Hath counted an unholy thing [&#954; &#959; &#953; &#957; &#959; &#957; &#951; &#947; &#951; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. JHgeisqai to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See <a href='B:520 12:10'>Rom 12:10</a>; <a href='B:570 2:3'>Phi 2:3</a>. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of koinov is shared by all, public. Thus <a href='B:510 2:44'>Act 2:44</a>; <a href='B:510 4:39'>Act 4:39</a>; <a href='B:630 1:4'>Tit 1:4</a>; <a href='B:720 1:3'>Jud 1:3</a>. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as <a href='B:480 7:2'>Mar 7:2</a>; <a href='B:480 7:5'>Mar 7:5</a>; <a href='B:510 10:14'>Act 10:14</a>; <a href='B:510 10:28'>Act 10:28</a>; <a href='B:510 11:8'>Act 11:8</a>. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. <a href='B:520 14:14'>Rom 14:14</a>. Here the word admits of two explanations :<p/>(1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable.<p/>There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (ch. 9 14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind.<p/>Hath done despite unto the spirit of grace [&#954; &#945; &#953; &#964; &#959; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#951; &#962; &#967; &#945; &#961; &#953; &#964; &#959; &#962; &#949; &#957; &#965; &#946; &#961; &#953; &#963; &#945; &#962;]. jEnubrizein to insult, N. T. o. The simple verb uJbrizein in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N. T.


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We know him that hath said [&#959; &#953; &#948; &#945; &#956; &#949; &#957; &#947; &#945; &#961; &#964; &#959; &#957; &#949; &#953; &#960; &#959; &#957; &#964; &#945;]. The retribution [&#964; &#953; &#956; &#969; &#961; &#953; &#945;] is certain, because assured by the word of God in Scripture.<p/>Vengeance [&#949; &#954; &#948; &#953; &#954; &#951; &#963; &#953; &#962;]. An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the LXX of <a href='B:50 32:35'>Deu 32:35</a>. The second citation is literally from LXX of <a href='B:50 32:36'>Deu 32:36</a>.


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To fall, etc. Comp. LXX, <a href='B:100 24:14'>2Sa 24:14</a>; Sir. 2 18.<p/>Of the living God. The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on ch. <a href='B:650 3:12'>Heb 3:12</a>.


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After ye were illuminated [&#966; &#969; &#964; &#953; &#963; &#952; &#949; &#957; &#964; &#949; &#962;]. See on ch. <a href='B:650 6:4'>Heb 6:4</a>.<p/>A great fight [&#960; &#959; &#955; &#955; &#951; &#957; &#945; &#952; &#955; &#951; &#963; &#953; &#957;]. Aqlhsiv N. T. o, o LXX See on ajlqh strive, <a href='B:620 2:5'>2Ti 2:5</a>. See Introduction, on the allusions in the epistle to persecution.


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Whilst ye were made a gazing - stock [&#952; &#949; &#945; &#964; &#961; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. N. T. o. o LXX, o Class. Lit. exhibited in the theater. Comp. <a href='B:530 4:9'>1Co 4:9</a>. Whilst ye became companions [&#954; &#959; &#953; &#957; &#969; &#957; &#959; &#953; &#947; &#949; &#957; &#951; &#952; &#949; &#957; &#964; &#949; &#962;]. Rend. by becoming partakers. More than companionship is implied. For koinwnoi see on <a href='B:490 5:10'>Luk 5:10</a>. The noun and its kindred verb in N. T. almost exclusively of ethical and spiritual relations, as <a href='B:610 5:22'>1Ti 5:22</a>; <a href='B:670 4:13'>1Pe 4:13</a>; <a href='B:700 1:11'>2Jn 1:11</a>; <a href='B:530 10:18'>1Co 10:18</a>; <a href='B:540 1:7'>2Co 1:7</a>; <a href='B:570 1:17'>Phi 1:17</a>. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:570 4:15'>Phi 4:15</a>.<p/>Of them that were so used [&#964; &#969; &#957; &#959; &#965; &#964; &#969; &#962; &#945; &#957; &#945; &#963; &#964; &#961; &#966; &#959; &#956; &#949; &#957; &#969; &#957;]. Rend. "of them that fared thus." Others render " who conducted themselves thus "; endured their persecutions, so bravely. But the outwv can refer only to made a gazing - stock.


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For ye had compassion of me in my bonds [&#954; &#945; &#953; &#947; &#945; &#961; &#964; &#959; &#953; &#962; &#948; &#949; &#963; &#956; &#953; &#959; &#953; &#962; &#963; &#965; &#957; &#949; &#960; &#945; &#952; &#951; &#963; &#945; &#964; &#949;]. Entirely wrong, following T. R. toiv desmoiv mou. Rend. "ye had compassion on the prisoners." So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle.<p/>Took joyfully [&#956; &#949; &#964; &#945; &#967; &#945; &#961; &#945; &#962; &#960; &#961; &#959; &#963; &#949; &#948; &#949; &#958; &#945; &#963; &#952; &#949;]. The verb primarily to receive to one's self, accept, as here. Comp. <a href='B:490 14:2'>Luk 14:2</a>; <a href='B:570 2:29'>Phi 2:29</a>. Mostly, in N. T. however, to wait for, expect, as <a href='B:480 14:43'>Mar 14:43</a>; <a href='B:490 2:25'>Luk 2:25</a>; <a href='B:490 2:38'>Luk 2:38</a>; <a href='B:510 23:21'>Act 23:21</a>.<p/>Spoiling [&#945; &#961; &#960; &#945; &#947; &#951; &#957;]. Only here <a href='B:470 23:25'>Mat 23:25</a>; <a href='B:490 11:39'>Luk 11:39</a>. Allied with aJrpazein to snatch away.<p/>Of your goods [&#964; &#969; &#957; &#965; &#960; &#945; &#961; &#967; &#959; &#957; &#964; &#969; &#957; &#965; &#956; &#969; &#957;]. The verb uJparceinmeans originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase uJparcei moi ti means there is something to me, I have something. See <a href='B:510 3:6'>Act 3:6</a>; <a href='B:510 4:37'>Act 4:37</a>; <a href='B:510 28:7'>Act 28:7</a>. Hence ta uJparconta things which are to one; possessions, goods. See <a href='B:470 19:21'>Mat 19:21</a>; <a href='B:470 24:27'>Mat 24:27</a>; <a href='B:490 8:3'>Luk 8:3</a>; <a href='B:510 4:32'>Act 4:32</a>; <a href='B:510 4:22'>Act 4:22</a>; <a href='B:510 4:2'>Act 4:2</a> Knowing in yourselves that ye have, etc. [&#947; &#953; &#957; &#969; &#963; &#954; &#959; &#957; &#964; &#949; &#962; &#949; &#967; &#949; &#953; &#957; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. Rend. "knowing that ye yourselves have a better," etc. The A. V. follows T. R. ejn eJautoiv. 223 Ye yourselves in contrast with your spoilers.<p/>Substance [&#965; &#960; &#945; &#961; &#958; &#953; &#957;]. Only here and <a href='B:510 2:45'>Act 2:45</a>. Occasionally in LXX Rend. possession.


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Confidence [&#964; &#951; &#957; &#960; &#945; &#961; &#961; &#951; &#963; &#953; &#945; &#957;]. Rend. boldness. The boldness and courage which you manifested under persecution.


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Ye might receive the promise [&#954; &#959; &#956; &#953; &#963; &#951; &#963; &#952; &#949; &#964; &#951; &#957; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#957;]. Comp. ch. <a href='B:650 11:13'>Heb 11:13</a>; <a href='B:650 11:39'>Heb 11:39</a>, and see on <a href='B:670 1:8'>1Pe 1:8</a>. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment.


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A little while [&#956; &#953; &#954; &#961; &#959; &#957; &#959; &#963; &#959; &#957; &#959; &#963; &#959; &#957;]. Strictly, a very little while. The phrase N. T. o. It is not part of the quotation, but is taken from <a href='B:290 26:20'>Isa 26:20</a>, the only instance. See Aristoph. Wasps, 213.<p/>He that shall come will come [&#959; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#962; &#951; &#958; &#949; &#953;]. Rend. "he that cometh will come." In the Hebrew (<a href='B:420 2:3'>Hab 2:3</a> ) the subject of the sentence is the vision of the extermination of the Chaldees. "The vision - will surely come." As rendered in the LXX, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ejrcomenov. Comp. <a href='B:470 11:3'>Mat 11:3</a>; <a href='B:470 21:9'>Mat 21:9</a>; <a href='B:500 11:27'>Joh 11:27</a>. Similarly he refers hxei shall come to the final coming of Messiah to judge the world.


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Now the just shall live by faith [&#959; &#948; &#949; &#948; &#953; &#954; &#945; &#953; &#959; &#962; (&#956; &#959; &#965;] ejk pistewv zhsetai). Cited by Paul, <a href='B:520 1:17'>Rom 1:17</a>; <a href='B:550 3:11'>Gal 3:11</a>; <a href='B:550 3:22'>Gal 3:22</a>; <a href='B:550 3:4'>Gal 3:4</a> In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction. But if any man draw back [&#954; &#945; &#953; &#949; &#945; &#957; &#965; &#960; &#959; &#959; &#964; &#949; &#953; &#955; &#951; &#964; &#945; &#953;]. Omit if any man. Rend. "and if he draw back," that is, the just man. The possibility of the lapse of even the just is assumed. See on ch. <a href='B:650 6:4-6'>Heb 6:4-6</a>. The verb only here, <a href='B:510 20:20'>Act 20:20</a>; <a href='B:510 20:27'>Act 20:27</a>; <a href='B:550 2:12'>Gal 2:12</a>. See on <a href='B:510 20:20'>Act 20:20</a>. Rare in LXX Shall have no pleasure [&#959; &#965; &#954; &#949; &#965; &#948; &#959; &#954; &#949; &#953;]. Rend. "hath no pleasure." " If he draw back - in him, "not in the Hebrew, which reads," behold, puffed up within him is his soul, it is not upright. " The clauses of the LXX are transposed here.


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But we are not of them who draw back [&#951; &#956; &#949; &#953; &#962; &#948; &#949; &#959; &#965; &#954; &#949; &#963; &#956; &#949; &#957; &#965; &#960; &#959; &#963; &#964; &#959; &#955; &#951; &#962;]. Lit. we are not of shrinking back. JUpostolh N. T. o, o LXX, o Class. ?Einai with genitive marks the quality or peculiarity of a person or thing. Comp. ch. <a href='B:650 12:11'>Heb 12:11</a> carav einai to be of joy, joyful. We do not partake of drawing back, which is characteristic of recreants.<p/>Unto perdition [&#949; &#953; &#962; &#945; &#960; &#969; &#955; &#949; &#953; &#945; &#957;]. Or destruction. Drawing back makes for and terminates in [&#949; &#953; &#962;] destruction.<p/>Of them that believe [&#960; &#953; &#963; &#964; &#949; &#969; &#962;]. Rend. of faith. The phrase einai pistewv to be of faith, N. T. o.<p/>Saving [&#960; &#949; &#961; &#953; &#960; &#959; &#953; &#951; &#963; &#953; &#957;]. See on <a href='B:590 5:9'>1Th 5:9</a>. :<a href='B:650 11'>Heb 11:0</a><p/>CHAPTER XI<p/>The concluding statement of ch. 10 suggests the following discussion of the nature of faith and of its fruits as called out by God's revelation from the earliest time.


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Faith [&#960; &#953; &#963; &#964; &#953; &#962;]. Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by ver. 27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363.<p/>Substance [&#965; &#960; &#959; &#963; &#964; &#945; &#963; &#953; &#962;]. See on ch. <a href='B:650 1:3'>Heb 1:3</a> and <a href='B:650 3:14'>Heb 3:14</a>. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A. V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in ch. 1 3, in describing the nature of the Son as the image or impress of God's essential being : but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality : it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.<p/>Evidence [&#949; &#955; &#949; &#947; &#967; &#959; &#962;]. N. T. o. Quite often in LXX for yakach, to reprove, rebuke, punish, blame. See <a href='B:240 1:23'>Pro 1:23</a>; Wisd. 2 14; Sir. 21 12. See especially on the kindred verb ejlegcein, <a href='B:500 3:20'>Joh 3:20</a>. Rend. conviction. Observe that uJpostasiv and elegcov are not two distinct and independent conceptions, in which case kai would have been added; but they stand in apposition. Elegcov is really included in uJpostasiv, but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden : "a being convinced. Therefore not a rash, feebly - grounded hypothesis, a dream of hope, the child of a wish."<p/>Of things [&#960; &#961; &#945; &#947; &#956; &#945; &#964; &#969; &#957;]. Pragma is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ejlpizomenwn things hoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.


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For by it [&#949; &#957; &#964; &#945; &#965; &#964; &#951; &#947; &#945; &#961;]. Lit. for in this. Rend. therein : in the sphere and exercise of faith : as believers. Comp. <a href='B:610 5:10'>1Ti 5:10</a>. For introduces a proof of the preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it.<p/>The elders obtained a good report [&#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#952; &#951; &#963; &#945; &#957; &#959; &#953; &#960; &#961; &#949; &#963; &#946; &#965; &#964; &#949; &#961; &#959; &#953;]. The elders for the more common the fathers : the saints of the O. T. dispensation, many of whose names are recorded in this chapter. Emarturhqhsan, lit. were born witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of maturein in the passive, see <a href='B:510 6:3'>Act 6:3</a>; <a href='B:510 10:22'>Act 10:22</a>; <a href='B:510 16:12'>Act 16:12</a>; <a href='B:520 3:21'>Rom 3:21</a>; <a href='B:650 7:8'>Heb 7:8</a>; <a href='B:650 7:17'>Heb 7:17</a>. Notice that the statement in this verse does not begin the list of examples, which commences with ver. 4, but is closely attached to the definition in ver. 1 as a comprehensive justification of it.


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Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O. T. history of an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like ver. 2, it is closely connected with the definition. It contains the exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of something not apprehensible by sense. 225 We understand [&#957; &#959; &#959; &#965; &#956; &#949; &#957;]. Noein signifies to perceive with the nouv or reflective intelligence. In Class. of seeing with the eyes, sometimes with ojfqalmoiv expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, ton de ijdwn ejnohse and seeing him he perceived (Il. 11. 599) : oujk idon oujd' ejnohsa I neither saw nor perceived (<a href='B:380 1:13'>Oba 1:13</a>. 318). In N. T. never of the mere physical act. Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.<p/>The worlds [&#964; &#959; &#965; &#962; &#945; &#953; &#969; &#957; &#945; &#962;]. Lit. the ages. The world or worlds as the product of successive aeons. See on ch. <a href='B:650 1:2'>Heb 1:2</a>.<p/>Were framed [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#952; &#945; &#953;]. Put together; adjusted; the parts fitted to each other. See on <a href='B:550 6:1'>Gal 6:1</a>; <a href='B:470 21:16'>Mat 21:16</a>; <a href='B:490 6:40'>Luk 6:40</a>. Of the preparing and fixing in heaven of the sun and moon, LXX, <a href='B:230 73:16'>Psa 73:16</a>; <a href='B:230 88:37'>Psa 88:37</a> : of building a wall, 2 <a href='B:150 4:12'>Ezr 4:12</a>; <a href='B:150 4:13'>Ezr 4:13</a>; <a href='B:150 4:16'>Ezr 4:16</a>. See also <a href='B:230 39:6'>Psa 39:6</a>. Rend. have been framed. The A. V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself.<p/>By the word of God [&#961; &#951; &#956; &#945; &#964; &#953;]. Comp. <a href='B:10 1'>Gen 1:0</a>; <a href='B:230 33:6'>Psa 33:6</a>; <a href='B:230 118:5'>Psa 118:5</a>. So that things which are seen were not made of things which do appear [&#949; &#953; &#962; &#964; &#959; &#956; &#951; &#949; &#954; &#966; &#945; &#953; &#957; &#959; &#956; &#949; &#957; &#969; &#957; &#964; &#959; &#946; &#955; &#949; &#960; &#959; &#956; &#949; &#957; &#959; &#957; &#947; &#949; &#947; &#959; &#957; &#949; &#957; &#945; &#953;]. For things which are seen, rend. that which is seen. For were not made rend. hath not been made. jEiv to followed by the infinitive signifies result, not purpose. We perceive that the worlds have been framed by the word of God, so that (this being the case) that which is visible has not arisen out of that which is seen. 226 Mh not negatives the remainder of the clause taken as a whole. In other words, the proposition denied is, that which is seen arose out of visible things. By many early interpreters mh was transposed, and construed with fainomenwn alone, signifying "that which is seen has arisen from things which do not appear." These things were explained as chaos, the invisible creative powers of God, etc.


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Abel offered unto God (Abel proshnegken tw qew). For the phrase see ch. <a href='B:650 9:14'>Heb 9:14</a>.<p/>A more excellent sacrifice [&#960; &#955; &#949; &#953; &#959; &#957; &#945; &#952; &#965; &#963; &#953; &#945; &#957;]. Greater in value in God's eyes. For pleiwn in this sense, see ch. <a href='B:650 3:3'>Heb 3:3</a>; <a href='B:470 6:25'>Mat 6:25</a>; <a href='B:490 11:31'>Luk 11:31</a>; <a href='B:490 12:23'>Luk 12:23</a>. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See <a href='B:10 4:4'>Gen 4:4</a>. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as L?n justly remarks, such an interpretation accentuates unduly a purely external feature. 227 By which he obtained witness [&#948; &#953; &#951; &#962; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#952; &#951;]. Lit. was witnessed to, as ver. 2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from ver. 2, and probably from ver. 7, although the relation there is somewhat different.<p/>Righteous [&#948; &#953; &#954; &#945; &#953; &#959; &#962;]. Abel is called righteous by Christ himself. <a href='B:470 23:35'>Mat 23:35</a>. Comp. <a href='B:690 3:12'>1Jn 3:12</a>. See on <a href='B:520 1:17'>Rom 1:17</a>.<p/>God testifying of his gifts [&#956; &#945; &#961; &#964; &#965; &#961; &#959; &#965; &#957; &#964; &#959; &#962; &#949; &#960; &#953; &#964; &#959; &#953; &#962; &#948; &#969; &#961; &#959; &#953; &#962; &#945; &#965; &#964; &#959; &#965; &#964; &#959; &#965; &#952; &#949; &#959; &#965;]. Defining more specifically the general was witnessed to. God bore witness by his acceptance of the gifts. jEpi marks the fact on which the witness was based.<p/>Yet speaketh [&#949; &#964; &#953; &#955; &#945; &#955; &#949; &#953;]. Comp. <a href='B:10 4:10'>Gen 4:10</a>. Still, although ages have passed since his death. Comp. ch. <a href='B:650 12:24'>Heb 12:24</a>. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O. T. Scriptures, though dead. Const. eti yet with lalei speaketh; not with being dead, in the logical sense, "even being dead," as <a href='B:520 3:7'>Rom 3:7</a>.


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Enoch. <a href='B:10 5:21-24'>Gen 5:21-24</a>. Comp. Sir. 44 16; 49 14; Wisd. 4 10. Was translated [&#956; &#949; &#964; &#949; &#964; &#949; &#952; &#951;]. The verb used of Enoch's translation, LXX, <a href='B:10 5:24'>Gen 5:24</a>. In <a href='B:510 7:16'>Act 7:16</a> of the transporting of the remains of Jacob and his sons to Sychem. In <a href='B:550 1:6'>Gal 1:6</a>, of the sudden change in the religious attitude of the Galatians. In <a href='B:650 7:12'>Heb 7:12</a>, of the change in the priesthood. That he should not see death [&#964; &#959; &#965; &#956; &#951; &#953; &#948; &#949; &#953; &#957; &#952; &#945; &#957; &#945; &#964; &#959; &#957;]. This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. <a href='B:470 21:32'>Mat 21:32</a>; <a href='B:510 7:19'>Act 7:19</a>; <a href='B:520 7:3'>Rom 7:3</a>; <a href='B:520 7:2'>Rom 7:2</a>; <a href='B:520 7:29'>Rom 7:29</a> Was not found because God had translated him [&#959; &#965; &#967; &#951; &#965; &#961; &#953; &#963; &#954; &#949; &#964; &#959; &#948; &#953; &#959; &#964; &#953; &#956; &#949; &#964; &#949; &#952; &#951; &#954; &#949; &#957; &#945; &#965; &#964; &#959; &#957; &#959; &#952; &#949; &#959; &#962;] Cited from LXX, <a href='B:10 5:24'>Gen 5:24</a>. For had translated rend. translated.<p/>He had this testimony [&#956; &#949; &#956; &#945; &#961; &#964; &#965; &#961; &#951; &#964; &#945; &#953;]. Rev properly preserves the force of the perfect tense, "he hath had witness born to him." The testimony still stands on record.<p/>That he pleased God. Rend. hath pleased. Comp. LXX, <a href='B:10 5:22'>Gen 5:22</a>,


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Paul exhibits faith as the element of personal righteousness in Abraham. In these verses (8 - 22) faith, according to the opening definition in this chapter, is that assurance and conviction of unseen things which caused Abraham and the patriarchs to rely confidently upon the future fulfillment of the divine promises.<p/>When he was called to go out - obeyed [&#954; &#945; &#955; &#959; &#965; &#956; &#949; &#957; &#959; &#962; &#949; &#958; &#949; &#955; &#952; &#949; &#953; &#957; &#965; &#960; &#951; &#954; &#959; &#965; &#963; &#949; &#957;]. A. V. is wrong. jExelqein to go out should be construed with uJphkousen obeyed, and kaloumenov being called is to be taken absolutely. Kaloumenov, the present participle, indicates Abraham's immediate obedience to the call : while he was yet being called. Rend. "when he was called obeyed to go out." The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For the construction, see <a href='B:510 14:10'>Act 14:10</a>; <a href='B:590 1:9'>1Th 1:9</a>; <a href='B:650 5:5'>Heb 5:5</a>. For the narrative, see <a href='B:10 12:1-6'>Gen 12:1-6</a>, and comp. <a href='B:510 7:2-5'>Act 7:2-5</a>.<p/>Whither he went [&#960; &#959; &#965; &#949; &#961; &#967; &#949; &#964; &#945; &#953;]. Note the picturesque continued present tense, "whither he is going," as of Abraham on his journey.


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He sojourned in [&#960; &#945; &#961; &#969; &#954; &#951; &#963; &#949; &#957; &#949; &#953; &#962;]. The verb lit. to dwell beside or among. Paroikov, a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor. See on <a href='B:490 24:18'>Luk 24:18</a>. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with ejn in, but sometimes with the simple accusative, as <a href='B:490 24:18'>Luk 24:18</a>; <a href='B:10 17:8'>Gen 17:8</a>; <a href='B:20 6:4'>Exo 6:4</a>. Land of promise [&#947; &#951; &#957; &#964; &#951; &#962; &#949; &#960; &#945; &#947; &#947; &#949; &#955; &#953; &#945; &#962;]. Note the article, omitted in A. V., the promise : the land which was designated in the promise of God. See <a href='B:10 12:7'>Gen 12:7</a>; <a href='B:10 13:15'>Gen 13:15</a>. The phrase N. T. o. There is no corresponding phrase in O. T.<p/>Strange [&#945; &#955; &#955; &#959; &#964; &#961; &#953; &#945; &#957;]. Another [&#945; &#955; &#955; &#951;] land than his own. So LXX, <a href='B:10 14:13'>Gen 14:13</a>. Comp. <a href='B:510 7:6'>Act 7:6</a>.<p/>In tabernacles [&#949; &#957; &#963; &#954; &#951; &#957; &#945; &#953; &#962;]. Or tents, as a migratory people, without a permanent home.<p/>The heirs with him [&#964; &#969; &#957; &#963; &#965; &#957; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#969; &#957;]. Joint - heirs or fellow - heirs. o LXX, o Class. See <a href='B:520 8:17'>Rom 8:17</a>; <a href='B:560 3:6'>Eph 3:6</a>; <a href='B:670 3:7'>1Pe 3:7</a>. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future.


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For he looked for a city which hath foundations [&#949; &#958; &#949; &#948; &#949; &#967; &#949; &#964; &#959; &#947; &#945; &#961; &#964; &#951; &#957; &#964; &#959; &#965; &#962; &#952; &#949; &#956; &#949; &#955; &#953; &#959; &#965; &#962; &#949; &#958; &#959; &#965; &#963; &#945; &#957; &#960; &#959; &#955; &#953; &#957;]. The sense is impaired in A. V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See ch. <a href='B:650 12:22'>Heb 12:22</a>; <a href='B:650 13:14'>Heb 13:14</a>; <a href='B:550 4:26'>Gal 4:26</a>; <a href='B:730 3:12'>Rev 3:12</a>; <a href='B:730 21:2'>Rev 21:2</a>. The Rabbins regarded it as an actual city. For the foundations comp. <a href='B:730 21:14'>Rev 21:14</a>. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers.<p/>Builder and maker [&#964; &#949; &#967; &#957; &#953; &#964; &#951; &#963; &#954; &#945; &#953; &#948; &#951; &#956; &#953; &#959; &#965; &#961; &#947; &#959; &#962;] Tecnithv artificer, architect. Comp. <a href='B:510 19:24'>Act 19:24</a> (note), 38; <a href='B:730 18:22'>Rev 18:22</a>, and LXX, <a href='B:130 29:5'>1Ch 29:5</a>; <a href='B:260 7:1'>Son 7:1</a>; Wisd. 8 6; 14 2; Sir. 9 17 Dhmiourgov N. T o, originally a workman for the public [&#948; &#951; &#956; &#959; &#962;]; generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem 1 4, 9; Plato, Tim 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.


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Sarah. Faith prevailing against natural impossibilities. See <a href='B:520 4:19-22'>Rom 4:19-22</a>. Both Abraham and Sarah doubted at first (<a href='B:10 17:17'>Gen 17:17</a>; <a href='B:10 18:12'>Gen 18:12</a> ); but both became persuaded of the truthfulness of the promise.<p/>Herself [&#945; &#965; &#964; &#951;] She who at first doubted.<p/>To conceive seed [&#949; &#953; &#962; &#954; &#945; &#964; &#945; &#946; &#959; &#955; &#951; &#957; &#963; &#960; &#949; &#961; &#956; &#945; &#964; &#959; &#962;]. In every other instance in N. T. katabolh means foundation, and appears in the phrase katabolh kosmou foundation of the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, "received strength as regarded the deposition of seed," to fructify it; or, "received strength for the foundation of a posterity," sperma being rendered in accordance with ch. <a href='B:650 2:16'>Heb 2:16</a>; <a href='B:650 11:18'>Heb 11:18</a>, and katabolh in the sense of foundation, as everywhere else in N. T.<p/>And was delivered of a child when she was past age [&#954; &#945; &#953; &#960; &#945; &#961; &#945; &#954; &#945; &#953; &#961; &#959; &#957; &#951; &#955; &#953; &#954; &#953; &#945; &#962;]. Was delivered of a child not in the text. Kai and that. Rend. "received strength," etc., "and that when she was past age." Para kairon hJlikiav, lit. past the season of age. For hJlikia see on stature, <a href='B:490 12:25'>Luk 12:25</a>.


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As good as dead [&#957; &#949; &#957; &#949; &#954; &#961; &#969; &#956; &#949; &#957; &#959; &#965;]. Comp. <a href='B:520 4:19'>Rom 4:19</a>. As good as is an addition of A. V. The Greek reads and that a dead man. Comp. nekrwsin deadness applied to Sarah, <a href='B:520 4:19'>Rom 4:19</a>.<p/>Stars - sand. See <a href='B:10 22:17'>Gen 22:17</a>; <a href='B:10 32:12'>Gen 32:12</a>.<p/>By the seashore [&#960; &#945; &#961; &#945; &#964; &#959; &#967; &#949; &#953; &#955; &#959; &#962; &#964; &#951; &#962; &#952; &#945; &#955; &#945; &#963; &#963; &#951; &#962;]. Lit. by the lip of the sea. The phrase N. T. o. Very often in LXX, as <a href='B:10 22:17'>Gen 22:17</a>; <a href='B:20 14:30'>Exo 14:30</a> : lip of a river, <a href='B:10 41:17'>Gen 41:17</a>; <a href='B:20 7:15'>Exo 7:15</a> : of a brook, <a href='B:50 2:36'>Deu 2:36</a>; <a href='B:50 3:12'>Deu 3:12</a> : of Jordan, <a href='B:120 2:13'>2Ki 2:13</a>. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to <a href='B:10 25:2'>Gen 25:2</a>, Abraham became by Keturah the father of six sons after the death of Sarah.


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In faith [&#954; &#945; &#964; &#945; &#960; &#953; &#963; &#964; &#953; &#957;]. See on ver. 7.<p/>Not having received [&#956; &#951; &#954; &#959; &#956; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. See on ch. <a href='B:650 10:36'>Heb 10:36</a>. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase komizein tav ejpaggeliav to receive the promises, comp. ch. <a href='B:650 10:36'>Heb 10:36</a>; <a href='B:650 11:39'>Heb 11:39</a>.<p/>Having seen them afar off [&#960; &#959; &#961; &#961; &#969; &#952; &#949; &#957; &#945; &#965; &#964; &#945; &#962; &#953; &#948; &#959; &#957; &#964; &#949; &#962;]. By faith; from afar.<p/>Were persuaded of them and embraced them [&#945; &#963; &#960; &#945; &#963; &#945; &#956; &#949; &#957; &#959; &#953;]. The A. V. completely destroys the beauty of this verse. It reads were persuaded, following T. R. peisqentev, and translates ajspasamenoi embraced, which is a sort of inferential rendering of the original sense to salute or greet. Rend. "having seen them from afar and greeted them" : as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. L?n appropriately quotes Virgil, Aen. 3. 522 :<p/>"Cum proculi obscuros collis humilemque videmus Italiam. Italiam primus conclamat Achates, Italiam laeto socii clamore salutant."<p/>Confessed that they were strangers and pilgrims [&#959; &#956; &#959; &#955; &#959; &#947; &#951; &#963; &#945; &#957; &#964; &#949; &#962; &#959; &#964; &#953; &#958; &#949; &#957; &#959; &#953; &#954; &#945; &#953; &#960; &#945; &#961; &#949; &#960; &#953; &#948; &#951; &#956; &#959; &#953;]. They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. <a href='B:10 23:4'>Gen 23:4</a>; <a href='B:10 24:37'>Gen 24:37</a>; <a href='B:10 28:4'>Gen 28:4</a>; <a href='B:10 47:9'>Gen 47:9</a>; <a href='B:230 39:12'>Psa 39:12</a>; <a href='B:230 119:19'>Psa 119:19</a>; <a href='B:230 119:54'>Psa 119:54</a>. For parepidhmoi sojourners, see on <a href='B:670 1:1'>1Pe 1:1</a>. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians :<p/>"They inhabit their own country, but as sojourners : they take part in all things as citizens, and endure all things as aliens : every foreign country is theirs, and every country is foreign."


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Declare plainly [&#949; &#956; &#966; &#945; &#956; &#953; &#950; &#959; &#965; &#963; &#953; &#957;]. o P. See on <a href='B:500 14:21'>Joh 14:21</a>. Occasionally in LXX Rend. "make it manifest."<p/>They seek a country (patrida ejpizhtousin). The verb is found in LXX, chiefly in the sense of seeking after God or another deity. See <a href='B:120 1:3'>2Ki 1:3</a>; <a href='B:120 1:6'>2Ki 1:6</a>; <a href='B:120 3:11'>2Ki 3:11</a>; <a href='B:120 8:8'>2Ki 8:8</a>; <a href='B:120 22:18'>2Ki 22:18</a>; <a href='B:140 18:6'>2Ch 18:6</a>. Comp. ejpizhtoumenh poliv a city sought after (Zion), <a href='B:290 61:12'>Isa 61:12</a>. Patriv is a native country; a fatherland. Only here and in Gospels and Acts. Quite often in LXX


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If they had been mindful [&#949; &#953; &#949; &#956; &#957; &#951; &#956; &#959; &#957; &#949; &#965; &#959; &#957;]. In N. T. habitually remember. So invariably in LXX The meaning here is, that if, in their declaration (ver. 14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country. 231 To have returned [&#945; &#957; &#945; &#954; &#945; &#956; &#968; &#945; &#953;]. Rend. "to return." Lit. bend their way back again [&#945; &#957; &#945;].


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Now they desire [&#957; &#965; &#957; &#959; &#961; &#949; &#947; &#959; &#957; &#964; &#945; &#953;]. Nun now is logical : as the case now stands. For ojregontai desire, see on <a href='B:610 3:1'>1Ti 3:1</a>.<p/>Is not ashamed [&#959; &#965; &#954; &#949; &#960; &#945; &#953; &#963; &#967; &#965; &#957; &#949; &#964; &#945; &#953;]. Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. ch. <a href='B:650 2:11'>Heb 2:11</a>; <a href='B:480 8:28'>Mar 8:28</a>; <a href='B:480 8:38'>Mar 8:38</a>; <a href='B:520 1:16'>Rom 1:16</a>; <a href='B:620 1:8'>2Ti 1:8</a>; <a href='B:620 1:16'>2Ti 1:16</a>. To be called their God [&#952; &#949; &#959; &#962; &#949; &#960; &#953; &#954; &#945; &#955; &#949; &#953; &#963; &#952; &#945; &#953; &#945; &#965; &#964; &#969; &#957;]. Lit. to be surnamed. Comp. <a href='B:510 4:36'>Act 4:36</a>; <a href='B:510 10:5'>Act 10:5</a>; <a href='B:510 10:18'>Act 10:18</a>; <a href='B:510 10:32'>Act 10:32</a>. God was called the God of Abraham, of Isaac, and of Jacob. See <a href='B:20 3:6'>Exo 3:6</a>.<p/>For he hath prepared for them a city [&#951; &#964; &#959; &#953; &#956; &#945; &#963; &#953; &#957; &#947; &#945; &#961; &#945; &#965; &#964; &#959; &#953; &#962; &#960; &#959; &#955; &#953; &#957;]. Comp. <a href='B:470 25:34'>Mat 25:34</a>; <a href='B:500 14:2'>Joh 14:2</a>; <a href='B:730 21:2'>Rev 21:2</a>. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. <a href='B:730 3:12'>Rev 3:12</a>; <a href='B:730 21:2'>Rev 21:2</a>; <a href='B:730 21:10'>Rev 21:10</a>; <a href='B:730 22:19'>Rev 22:19</a>.


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When he was tried offered up [&#960; &#961; &#959; &#963; &#949; &#957; &#951; &#957; &#959; &#967; &#949; &#957; &#960; &#949; &#953; &#961; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#962;]. The full sense of the statement is missed in A. V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. <a href='B:660 2:21'>Jas 2:21</a>.<p/>He that had received [&#959; &#945; &#957; &#945; &#948; &#949; &#958; &#945; &#956; &#949; &#957; &#959; &#962;]. The verb only here and <a href='B:510 28:7'>Act 28:7</a>. It means to accept; to welcome and entertain. So Rev. gladly received. Accounting [&#955; &#959; &#947; &#953; &#963; &#945; &#956; &#949; &#957; &#959; &#962;]. See on <a href='B:670 5:12'>1Pe 5:12</a>; <a href='B:520 4:5'>Rom 4:5</a>; <a href='B:520 8:18'>Rom 8:18</a>. From whence [&#959; &#952; &#949; &#957;]. Rend. wherefore : because of his faith in God's power and truthfulness. Oqen, though occasionally in a local sense in N. T., as <a href='B:470 12:44'>Mat 12:44</a>; <a href='B:490 11:24'>Luk 11:24</a>; <a href='B:510 14:26'>Act 14:26</a>, is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it would mean from the dead. Also he received him in a figure [&#945; &#965; &#964; &#959; &#957; &#954; &#945; &#953; &#949; &#957; &#960; &#945; &#961; &#945; &#962; &#959; &#955; &#951; &#949; &#954; &#959; &#956; &#953; &#963; &#945; &#964; &#959;]. Kai marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ejkomisato received see on ch. <a href='B:650 10:36'>Heb 10:36</a>. jEn parabolh in a parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram : correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus : Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (nenekrwmenou, ver. 12). This is extremely labored and artificial. 232


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Blessed [&#949; &#965; &#955; &#959; &#947; &#951; &#963; &#949; &#957;]. See on <a href='B:500 12:13'>Joh 12:13</a>.<p/>Concerning things to come [&#954; &#945; &#953; &#960; &#949; &#961; &#953; &#956; &#949; &#955; &#955; &#959; &#957; &#964; &#969; &#957;]. A. V. Omits kai which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See <a href='B:10 27:29'>Gen 27:29</a>; <a href='B:10 27:39'>Gen 27:39</a>. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was "the assurance of things hoped for, the conviction of things not seen," founded on the promise of <a href='B:10 17:5'>Gen 17:5</a>.


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When he died [&#945; &#960; &#959; &#952; &#957; &#951; &#963; &#954; &#969; &#957;]. Rend. "when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours.<p/>Blessed each [&#949; &#954; &#945; &#963; &#964; &#959; &#957; &#949; &#965; &#955; &#959; &#947; &#951; &#963; &#949; &#957;]. See <a href='B:10 48:17-20'>Gen 48:17-20</a>. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.<p/>And worshipped leaning on the top of his staff [&#954; &#945; &#953; &#960; &#961; &#959; &#963; &#949; &#954; &#965; &#957; &#951; &#963; &#949; &#957; &#949; &#960; &#953; &#964; &#959; &#945; &#954; &#961; &#959; &#957; &#964; &#951; &#962; &#961; &#945; &#946; &#948; &#959; &#965; &#945; &#965; &#964; &#959; &#965;]. From the LXX of <a href='B:10 47:31'>Gen 47:31</a>. It seems to have been loosely included by our writer among the incidents of Jacob's last hours [&#945; &#960; &#959; &#952; &#957; &#951; &#963; &#954; &#969; &#957;], although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the LXX; the Hebrew being "Jacob bowed himself upon the head of the bed." Comp. <a href='B:110 1:47'>1Ki 1:47</a>. According to its vowel - points the same Hebrew word signifies either staff or bed. The LXX has chosen the former, and renders by rJabdov staff. According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow. 233


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When he died [&#964; &#949; &#955; &#949; &#965; &#964; &#969; &#957;]. Comp. <a href='B:10 1:26'>Gen 1:26</a>, LXX The verb means to finish or close, with life understood. Always in this sense in N. T. See <a href='B:470 2:19'>Mat 2:19</a>; <a href='B:470 9:18'>Mat 9:18</a>; <a href='B:490 7:2'>Luk 7:2</a>, etc. Never used by Paul. Rend. "when near his end."<p/>Made mention of [&#960; &#949; &#961; &#953; - &#949; &#956; &#957; &#951; &#956; &#959; &#957; &#949; &#965; &#963; &#949; &#957;]. See on ver. 15. A. V. has remembered in marg. Remembered is appropriate here. Joseph on his death - bed remembered the promise of God to give the land of Canaan to the seed of Abraham (<a href='B:10 12:7'>Gen 12:7</a>; <a href='B:10 13:15'>Gen 13:15</a>; <a href='B:10 14:7'>Gen 14:7</a> ), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, <a href='B:10 14:13'>Gen 14:13</a>; <a href='B:10 14:14'>Gen 14:14</a>.<p/>The departing of the children of Israel [&#964; &#951; &#962; &#949; &#958; &#959; &#948; &#959; &#965; &#964; &#969; &#957; &#965; &#953; &#969; &#957; &#953; &#963; &#961; &#945; &#951; &#955;]. Exodov only here, <a href='B:490 9:31'>Luk 9:31</a> (note) and <a href='B:680 1:15'>2Pe 1:15</a> (note). JOi uiJoi jIsrahl is one of several phrases in N. T. denoting the chosen people. There are also house [&#959; &#953; &#954; &#959; &#962;] and people [&#955; &#945; &#959; &#962;] of Israel, and Israel of God, and Israel according to the flesh.<p/>And gave commandment [&#954; &#945; &#953; &#949; &#957; &#949; &#964; &#949; &#953; &#955; &#945; &#964; &#959;]. Kai and so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction [&#949; &#957; &#964; &#959; &#955; &#951;]. See on <a href='B:610 6:14'>1Ti 6:14</a>.


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Of his parents [&#965; &#960; &#959; &#964; &#969; &#957; &#960; &#945; &#964; &#949; &#961; &#969; &#957; &#945; &#965; &#964; &#959; &#965;]. Lit. by his fathers. Comp. <a href='B:20 2:2'>Exo 2:2</a>. Paterev fathers, according to a late Greek usage, is employed like goneiv parents. Similarly the Lat. patres and soceri, including both parents, or father and mother in law.<p/>Proper [&#945; &#963; &#964; &#949; &#953; &#959; &#957;]. Only here and <a href='B:510 7:20'>Act 7:20</a>, on which see note. Rend. "comely."<p/>Commandment [&#948; &#953; &#945; &#964; &#945; &#947; &#956; &#945;]. N. T. o. Rend. "mandate."


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Faith was exhibited by Enoch in walking with God (comp. A. V. <a href='B:10 5:22'>Gen 5:22</a>, "walked with God," and LXX, eujaresthse pleased God). Faith creates close personal relation. 
<a href='B:650 11'>Heb 11:0</a><p/>:6To please [&#949; &#965; &#945; &#961; &#949; &#963; &#964; &#951; &#963; &#945; &#953;]. The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. <a href='B:520 8:8'>Rom 8:8</a>.<p/>Cometh [&#960; &#961; &#959; &#963; &#949; &#961; &#967; &#959; &#956; &#949; &#957; &#959; &#957;]. See on ch. <a href='B:650 4:16'>Heb 4:16</a>. Must [&#948; &#949; &#953;]. An essential obligation. In the nature of the case. That he is [&#959; &#964; &#953; &#949; &#963; &#964; &#953; &#957;]. Faith in God involves belief in his existence although he is unseen.<p/>Is a rewarder [&#956; &#953; &#963; &#952; &#945; &#960; &#959; &#948; &#959; &#964; &#951; &#962;]. Note the difference of the verb : not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Misqapodothv rewarder, N. T. o. Comp. misqapodosia recompense of reward, ch. 2 2 (note); <a href='B:650 10:35'>Heb 10:35</a>; <a href='B:650 11:26'>Heb 11:26</a>.<p/>Of them that diligently seek him (toiv ejkzhtousin aujton). Lit. unto them that seek him out. Comp. <a href='B:510 14:17'>Act 14:17</a>; <a href='B:650 12:17'>Heb 12:17</a>; <a href='B:670 1:10'>1Pe 1:10</a>. The verb is used of seeking God, <a href='B:520 3:11'>Rom 3:11</a>. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus ' lessons on importunity in seeking God, <a href='B:490 11:5-10'>Luk 11:5-10</a>; <a href='B:490 18:1-8'>Luk 18:1-8</a>.<p/>He hides himself so wondrously As though there were no God; He is least seen when all the powers Of ill are most abroad. Or he deserts us at the hour The fight is almost lost, And seems to leave us to ourselves Just when we need him most. It is not so, but so It looks; And we lose courage then; And doubts will come if God hath kept His promises to men. " Faber.<p/>Noah. <a href='B:10 6'>Gen 6:0</a>.<p/>Being warned of God [&#967; &#961; &#951; &#956; &#945; &#964; &#953; &#963; &#952; &#949; &#953; &#962;]. Of God is not in the text. See on <a href='B:470 2:12'>Mat 2:12</a>; <a href='B:490 2:26'>Luk 2:26</a>; <a href='B:510 11:26'>Act 11:26</a>; and comp. <a href='B:650 8:5'>Heb 8:5</a>.<p/>Of things not seen as yet [&#960; &#949; &#961; &#953; &#964; &#969; &#957; &#956; &#951; &#948; &#949; &#960; &#969; &#946; &#955; &#949; &#960; &#959; &#956; &#949; &#957; &#969; &#957;]. Const. with eujlabhqeiv, and rend. "by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark," etc. Thus crhmatisqeiv warned is taken absolutely. 230 The things not seen were the well - known contents of the revelation to Noah, <a href='B:10 6:13'>Gen 6:13</a> ff., as apprehended by Noah's faith.<p/>Moved with fear [&#949; &#965; &#955; &#945; &#946; &#951; &#952; &#949; &#953; &#962;]. N. T. o. Often in Class. and LXX See on eujlabeia godly fear, ch. 5 7. The A. V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word.<p/>Prepared [&#954; &#945; &#964; &#949; &#963; &#954; &#949; &#965; &#945; &#963; &#949; &#957;]. Built and equipped. See on ch. <a href='B:650 3:3'>Heb 3:3</a>. An ark [&#954; &#953; &#946; &#969; &#964; &#959; &#957;]. Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as ch. 9 4; <a href='B:730 11:19'>Rev 11:19</a> Of Noah's ark. <a href='B:470 24:38'>Mat 24:38</a>; <a href='B:490 17:27'>Luk 17:27</a>; <a href='B:670 3:20'>1Pe 3:20</a> Larvax a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark :<p/>JOte larnaki ejn daisalea anesmov breme pnewn k. t. 50<p/>Also of the ark of Deucalion, the mythic Noah.<p/>By the which [&#948; &#953; &#951; &#962;]. By faith : although some refer it to the ark. He condemned the world [&#954; &#945; &#964; &#949; &#954; &#961; &#953; &#957; &#949; &#957; &#964; &#959; &#957; &#954; &#959; &#963; &#956; &#959; &#957;]. His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in <a href='B:680 2:5'>2Pe 2:5</a>. It is not used in Heb. in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of <a href='B:470 12:41'>Mat 12:41</a>; <a href='B:520 2:27'>Rom 2:27</a>.<p/>And became heir [&#954; &#945; &#953; - &#949; &#947; &#949; &#957; &#949; &#964; &#959; &#954; &#955; &#951; &#961; &#959; &#957; &#959; &#956; &#959; &#962;]. This is not an independent clause, but is dependent on di' h=v by which. It is connected by kai with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be pressed. Certainly not "inherited the righteousness of Abel and Enoch." But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that "he walked with God," <a href='B:10 6:9'>Gen 6:9</a>. Because of this fellowship he was a son of God and an heir of righteousness.<p/>Of the righteousness which is by faith [&#964; &#951; &#962; &#954; &#945; &#964; &#945; &#960; &#953; &#963; &#964; &#953; &#962; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. In the O. T. Noah is the first to receive the title of dikaiov righteous, <a href='B:10 6:9'>Gen 6:9</a>; comp. <a href='B:330 14:14'>Eze 14:14</a>; <a href='B:330 14:20'>Eze 14:20</a>; Sir. 44 17. Kata pistin, lit. according to faith, comp <a href='B:470 9:29'>Mat 9:29</a>; <a href='B:630 1:1'>Tit 1:1</a>; <a href='B:630 1:4'>Tit 1:4</a>. Paul has dikaiosunh and dikaiov from or out of faith [&#949; &#954; &#960; &#953; &#963; &#964; &#949; &#969; &#962;], by faith [&#948; &#953; &#945; &#960; &#953; &#963; &#964; &#949; &#969; &#962;], founded on faith [&#949; &#960; &#953; &#964; &#951; &#960; &#953; &#963; &#964; &#949; &#953;], and of faith [&#960; &#953; &#963; &#964; &#949; &#969; &#962;], none of which are found either in Hebrews or in the Pastorals. Kata pistin signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul 's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in <a href='B:520 4'>Rom 4:0</a> is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness for the men of both dispensations - according to faith. Hence, like Paul, he cites the words of <a href='B:420 2:4'>Hab 2:4</a>. See ch. <a href='B:650 10:38'>Heb 10:38</a>.


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To suffer affliction with [&#963; &#965; &#957; &#954; &#945; &#954; &#959; &#965; &#967; &#949; &#953; &#963; &#952; &#945; &#953;]. N. T. o, o LXX, o Class. The verb kakoucein to treat ill, ver. 37; ch. 13 3; LXX, <a href='B:110 2:26'>1Ki 2:26</a>; <a href='B:110 11:39'>1Ki 11:39</a>. Rend. "to be evil entreated."<p/>Than to enjoy the pleasures of sin for a season [&#951; &#960; &#961; &#959; &#963; &#954; &#945; &#953; &#961; &#959; &#957; &#949; &#967; &#949; &#953; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#962; &#945; &#960; &#959; &#955; &#945; &#965; &#963; &#953; &#957;]. Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ajpolausiv enjoyment, see on <a href='B:610 6:17'>1Ti 6:17</a>. Proskairov for a season, temporary, rare in N. T. o LXX Once in Paul, see <a href='B:540 4:18'>2Co 4:18</a>.


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Esteeming the reproach of Christ [&#951; &#947; &#951; &#963; &#945; &#956; &#949; &#957; &#959; &#962; &#964; &#959; &#957; &#959; &#957; &#949; &#953; &#948; &#953; &#963; &#956; &#959; &#957; &#964; &#959; &#965; &#967; &#961; &#953; &#963; &#964; &#959; &#965;]. The participle gives the reason for his choice of affliction instead of sin : since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. <a href='B:520 14:3'>Rom 14:3</a>; Heb.


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Therefore [&#964; &#959; &#953; &#947; &#945; &#961; &#959; &#965; &#957;]. An emphatic particle, strongly affirming the facts on which the following exhortation is based.<p/>We also are compassed [&#954; &#945; &#953; &#951; &#956; &#949; &#953; &#962;]. According to this the sense would be, those described in ch. 11 were compassed with a cloud of witnesses, and we also are so compassed. Wrong. The we also should be construed with let us run. "Therefore let us also (as they did) run our appointed race with patience."<p/>Seeing we are compassed about with so great a cloud of witnesses [&#964; &#959; &#963; &#959; &#965; &#964; &#959; &#957; &#949; &#967; &#959; &#957; &#964; &#949; &#962; &#960; &#949; &#961; &#953; &#954; &#949; &#953; &#956; &#949; &#957; &#959; &#957; &#951; &#956; &#953; &#957; &#957; &#949; &#966; &#959; &#962; &#956; &#945; &#961; &#964; &#965; &#961; &#969; &#957;]. Lit. having so great a cloud of witnesses lying around us. Nefov cloud, N. T. o, means a great mass of cloud covering the entire visible space of the heavens, and therefore without definite form, or a single large mass in which definite outlines are not emphasized or distinguished. It thus differs from nefelh, which is a detached and sharply outlined cloud. Nefov is therefore more appropriate to the author's image, which is that of a vast encompassing and overhanging mass. The use of cloud for a mass of living beings is familiar in poetry. Thus Homer, a cloud of footmen (Il 23:138) : of Trojans (Il 16:66). Themistocles, addressing the Athenians, says of the host of Xerxes, "we have had the fortune to save both ourselves and Greece by repelling so great a cloud of men" (Hdt. 8 109). Spenser, F. Q. 1 1, 23 "A cloud of cumbrous gnattes doe him molest."<p/>Milton, Par 50 1 340 :<p/>"A pitchy cloud of locusts."<p/>Witnesses [&#956; &#945; &#961; &#964; &#965; &#961; &#969; &#957;] does not mean spectators, but those who have born witness to the truth, as those enumerated in ch. 11. Yet the idea of spectators is implied, and is really the principal idea. The writer's picture is that of an arena in which the Christians whom he addresses are contending in a race, while the vast host of the heroes of faith who, after having born witness to the truth, have entered into their heavenly rests watches the contest from the encircling tiers of the arena, compassing and overhanging it like a cloud, filled with lively interest and sympathy, and lending heavenly aid. How striking the contrast of this conception with that of Kaulbach's familiar "Battle of the Huns," in which the slain warriors are depicted rising from the field and renewing the fight in the upper air with aggravated fury.<p/>Weight [&#959; &#947; &#954; &#959; &#957;]. N. T. o, o LXX Lit. bulk, mass. Often in Class.<p/>Sometimes metaphorically of a person, dignity, importance, pretension : of a writer's style, loftiness, majesty, impressiveness. Rend. "encumbrance," according to the figure of the racer who puts away everything which may hinder his running. So the readers are exhorted to lay aside every worldly hindrance or embarrassment to their Christian career.<p/>And the sin which doth so easily beset [&#954; &#945; &#953; &#964; &#951; &#957; &#949; &#965; &#960; &#949; &#961; &#953; &#963; &#964; &#945; &#964; &#959; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957;]. Kai adds to the general encumbrance a specific encumbrance or hindrance. Euperistatov N. T. o, o LXX, o Class. From euj readily, deftly, cleverly, and periistasqai to place itself round. Hence, of a sin which readily or easily encircles and entangles the Christian runner, like a long, loose robe clinging to his limbs. Beset is a good rendering, meaning to surround. In earlier English especially of surrounding crowns, etc., with jewels. So Gower, Conf. <a href='B:370 1:12'>Amo 1:12</a>; <a href='B:370 1:7'>Amo 1:7</a>.<p/>"With golde and riche stones beset." Shakespeare, Two Gent. Ver 5 3 : "The thicket is beset; he cannot 'scape."<p/>The sin may be any evil propensity. The sin of unbelief naturally suggests itself here.<p/>With patience [&#948; &#953; &#965; &#960; &#959; &#956; &#959; &#957; &#951; &#962;]. Upomonh includes both passive endurance and active persistence. See on <a href='B:680 1:6'>2Pe 1:6</a>, and <a href='B:660 5:7'>Jas 5:7</a>. For this use of dij with, see on ch. <a href='B:650 9:11'>Heb 9:11</a>.<p/>The race [&#964; &#959; &#957; &#945; &#947; &#969; &#957; &#945;]. Instead of a specific word for race [&#948; &#961; &#959; &#956; &#959; &#962;], the general term contest is used. For prokeimenon set before, see on ch. <a href='B:650 6:18'>Heb 6:18</a>.


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Looking [&#945; &#966; &#959; &#961; &#969; &#957; &#964; &#949; &#962;]. Only here and <a href='B:570 2:28'>Phi 2:28</a>. In LXX see 4 Macc. 17 10. Looking away from everything which may distract. Comp. <a href='B:570 3:13'>Phi 3:13</a>; <a href='B:570 3:14'>Phi 3:14</a>, and ajpeblepen he had respect, lit. looked away, <a href='B:650 11:26'>Heb 11:26</a>. Wetstein cites Arrian, Epictet. 2 19, 29 eijv ton Qeon ajforwntev ejn panti mikrw kai megalw looking away unto God in everything small and great.<p/>Jesus. Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See <a href='B:730 1:5'>Rev 1:5</a>; <a href='B:730 3:14'>Rev 3:14</a>; <a href='B:610 6:13'>1Ti 6:13</a>. The author and finisher of our faith [&#964; &#959; &#957; &#964; &#951; &#962; &#960; &#953; &#963; &#964; &#949; &#969; &#962; &#945; &#961; &#967; &#951; &#947; &#959; &#957; &#954; &#945; &#953; &#964; &#949; &#955; &#949; &#953; &#969; &#964; &#951; &#957;]. The A. V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on ch. <a href='B:650 2:10'>Heb 2:10</a>. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. ch. <a href='B:650 2:10'>Heb 2:10</a>; <a href='B:650 5:9'>Heb 5:9</a>; <a href='B:650 6:1'>Heb 6:1</a>; <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 7:19'>Heb 7:19</a>; <a href='B:650 7:28'>Heb 7:28</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 10:1'>Heb 10:1</a>; <a href='B:650 10:14'>Heb 10:14</a>; <a href='B:650 11:40'>Heb 11:40</a>. Teleiwthv perfecter, N. T. o, ?LXX, o Class.<p/>For the joy that was set before him [&#945; &#957; &#964; &#953; &#964; &#951; &#962; &#960; &#961; &#959; &#954; &#949; &#953; &#956; &#949; &#957; &#951; &#962; &#945; &#965; &#964; &#969; &#967; &#945; &#961; &#945; &#962;]. Anti in its usual sense, in exchange for. Prokeimenhv lying before, present. The joy was the full, divine beatitude of his preincarnate life in the bosom of the Father; the glory which he had with God before the world was. In exchange for this he accepted the cross and the blame. The contrast is designed between the struggle which, for the present, is alone set before the readers (ver. 1), and the joy which was already present to Christ. The heroic character of his faith appears in his renouncing a joy already in possession in exchange for shame and death. The passage thus falls in with <a href='B:570 2:6-8'>Phi 2:6-8</a>.<p/>The cross [&#963; &#964; &#945; &#965; &#961; &#959; &#957;]. Comp. <a href='B:570 2:8'>Phi 2:8</a>. o LXX Originally an upright stake or pale. Stauroun to drive down a stake; to crucify. Comp. the use of xulon wood or tree for the cross, <a href='B:510 5:30'>Act 5:30</a>; <a href='B:510 10:39'>Act 10:39</a>; <a href='B:670 2:24'>1Pe 2:24</a>. See on <a href='B:490 23:31'>Luk 23:31</a>.<p/>The shame [&#945; &#953; &#963; &#967; &#965; &#957; &#951; &#962;]. Attendant upon a malefactor's death.<p/>Is set down, etc. See ch : <a href='B:650 1:3'>Heb 1:3</a>; <a href='B:650 1:13'>Heb 1:13</a>; <a href='B:650 8:1'>Heb 8:1</a>; <a href='B:650 10:12'>Heb 10:12</a>. Notice the tenses : endured, aorist, completed : hath sat down, perfect, he remains seated and reigning.


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For consider [&#945; &#957; &#945; &#955; &#959; &#947; &#953; &#963; &#945; &#963; &#952; &#949; &#947; &#945; &#961;]. Gar for introduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with him will show you how much more he had to endure than you have. Analogizesqai N. T. o. Comp. 3 Macc. 7 7. It means to reckon up; to consider in the way of comparison.<p/>Contradiction of sinners [&#965; &#960; &#959; &#964; &#969; &#957; &#945; &#956; &#945; &#961; &#964; &#969; &#955; &#969; &#957; &#945; &#957; &#964; &#953; &#955; &#959; &#947; &#953; &#945; &#957;].<p/>Contradiction or gainsaying. See on ch. <a href='B:650 6:16'>Heb 6:16</a>, and comp. ch. <a href='B:650 7:7'>Heb 7:7</a>. See on gainsaying, <a href='B:720 1:11'>Jud 1:11</a>. Of sinners, uJpo by, at the hands of.<p/>Against himself [&#949; &#953; &#962; &#949; &#945; &#965; &#964; &#959; &#965; &#962;]. According to this text we should render "against themselves." Comp. <a href='B:40 16:38'>Num 16:38</a>. The explanation will then be that Christ endured the gainsaying of sinners, who, in opposing him, were enemies of their own souls. The reading eJautouv however, is doubtful, and both Tischendorf and Weiss read eJauton himself, which I prefer. Lest ye be wearied and faint in your minds [&#953; &#957; &#945; &#956; &#951; &#954; &#945; &#956; &#951; &#964; &#949; &#964; &#945; &#953; &#962; &#968; &#965; &#967; &#945; &#953; &#962; &#965; &#956; &#969; &#957; &#949; &#954; &#955; &#965; &#959; &#956; &#949; &#957; &#959; &#953;]. Rend. "that ye be not weary, fainting in your minds." 'Ekluein is to loosen, hence, to relax, exhaust. So often in LXX See <a href='B:50 20:3'>Deu 20:3</a>; <a href='B:720 1:8'>Jud 1:8</a> :15; <a href='B:90 14:28'>1Sa 14:28</a>. Comp. <a href='B:470 14:32'>Mat 14:32</a>; <a href='B:480 8:3'>Mar 8:3</a>; <a href='B:550 6:9'>Gal 6:9</a>.


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Unto blood [&#956; &#949; &#967; &#961; &#953; &#962; &#945; &#953; &#956; &#945; &#964; &#959; &#962;]. Your strife against sin has not entailed the shedding of your blood, as did that of many of the O. T. worthies, and of Jesus himself. See ch. <a href='B:650 11:35'>Heb 11:35</a>; <a href='B:650 11:37'>Heb 11:37</a>. Of Jesus it is said, <a href='B:570 2:8'>Phi 2:8</a>, " he became obedient to the extent of death [&#956; &#949; &#967; &#961; &#953; &#952; &#945; &#957; &#945; &#964; &#959; &#965;]. Comp. 2 Macc. 13 14.<p/>Striving against sin [&#960; &#961; &#959; &#962; &#964; &#951; &#957; &#945; &#956; &#945; &#961; &#964; &#953; &#945; &#957; &#945; &#957; &#964; &#945; &#947; &#969; &#957; &#953; &#950; &#959; &#956; &#949; &#957; &#959; &#953;]. The verb N. T. o. LXX, 4 Macc. 17 14. Sin is personified.


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Ye have forgotten [&#949; &#954; &#955; &#949; &#955; &#951; &#963; &#952; &#949;]. N. T. o. Common in Class., o LXX The simple verb lanqanein means to escape notice; to be unseen or unknown. Middle and passive, to let a thing escape; forget. Some render interrogatively, "have ye forgotten?" Speaketh unto you [&#965; &#956; &#953; &#957; &#948; &#953; &#945; &#955; &#949; &#947; &#949; &#964; &#945; &#953;]. The verb always in the sense of mutual converse or discussion. See <a href='B:480 9:34'>Mar 9:34</a>; <a href='B:510 17:2'>Act 17:2</a>; <a href='B:510 18:19'>Act 18:19</a>. Rend. "reasoneth with you."<p/>My son, etc. From <a href='B:240 3:11'>Pro 3:11</a>; <a href='B:240 3:12'>Pro 3:12</a>. Comp. <a href='B:220 5:17'>Job 5:17</a>.<p/>Despise not [&#956; &#951; &#959; &#955; &#953; &#947; &#969; &#961; &#949; &#953;]. N. T. o. LXX only in this passage. Quite often in Class. It means to make little of [&#959; &#955; &#953; &#947; &#959; &#962;].<p/>Chastening [&#960; &#945; &#953; &#948; &#949; &#953; &#945; &#962;]. Mostly in Hebrews See on <a href='B:560 6:4'>Eph 6:4</a>, and <a href='B:620 3:16'>2Ti 3:16</a>.


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He chasteneth [&#960; &#945; &#953; &#948; &#949; &#965; &#949; &#953;]. See on <a href='B:490 23:16'>Luk 23:16</a>.<p/>Scourgeth [&#956; &#945; &#963; &#964; &#953; &#947; &#959; &#953;]. Not very common, but found in all the four Gospels. Hebrews only here. Quite often in LXX<p/>Receiveth [&#960; &#945; &#961; &#945; &#948; &#949; &#967; &#949; &#964; &#945; &#953;]. Admits to filial privileges : acknowledges as his own. Of receiving the word of God, <a href='B:480 4:20'>Mar 4:20</a> : of receiving delegates from a body, <a href='B:510 14:4'>Act 14:4</a> : of adopting or approving customs, <a href='B:510 16:21'>Act 16:21</a>.


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If ye endure chastening [&#949; &#953; &#962; &#960; &#945; &#953; &#948; &#949; &#953; &#945; &#957; &#965; &#960; &#959; &#956; &#949; &#957; &#949; &#964; &#949;]. Rend. "it is for chastening that ye endure." A. V. follows the reading of T. R. eij if. Do not faint at affliction. Its purpose is disciplinary. Paideia is here the end or result of discipline. In ver. 5 it is the process.<p/>God dealeth with you as with sons [&#969; &#962; &#965; &#953; &#959; &#953; &#962; &#965; &#956; &#953; &#957; &#960; &#961; &#959; &#963; &#966; &#949; &#961; &#949; &#964; &#945; &#953; &#959; &#952; &#949; &#959; &#962;]. The verb means to bring to : often to bring an offering to the altar, as <a href='B:470 5:23'>Mat 5:23</a>; <a href='B:470 5:24'>Mat 5:24</a>; <a href='B:470 8:4'>Mat 8:4</a>. In the passive voice with the dative, to be born toward one; hence, to attack, assail, deal with, behave toward. See Thucyd. 1 140; Eurip. Cycl. 176; Hdt 7:6. The afflictive dealing of God with you is an evidence that you are sons.<p/>What son is he whom the father, etc. [&#964; &#953; &#962; &#965; &#953; &#959; &#962;]. Some interpreters render, "who is a son whom the father ?" etc. That is, no one is a son who is without paternal chastening. The A. V. is better. The idea expressed by the other rendering appears in the next verse.


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Of which all are partakers [&#951; &#962; &#956; &#949; &#964; &#959; &#967; &#959; &#953; &#947; &#949; &#947; &#959; &#957; &#945; &#963; &#953; &#960; &#945; &#957; &#964; &#949; &#962;]. Rend. "of which all have been made partakers." For metocoi partakers see on ch. <a href='B:650 3:14'>Heb 3:14</a>. All, that is, all sons of God.<p/>Bastards [&#957; &#959; &#952; &#959; &#953;]. N. T. o. See Wisd. 4 3. They might think that they would not suffer if they were really God's sons; whereas the reverse is the case. If they did not suffer, they would not be God's sons.


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Furthermore [&#949; &#953; &#964; &#945;]. Everywhere else in N. T. this particle marks a succession of time or incident. See <a href='B:480 4:17'>Mar 4:17</a>; <a href='B:480 8:25'>Mar 8:25</a>; <a href='B:490 8:12'>Luk 8:12</a>; <a href='B:530 14:5'>1Co 14:5</a>; <a href='B:530 14:7'>1Co 14:7</a>. Here it introduces a new phase of the subject under discussion.<p/>Fathers of our flesh [&#964; &#959; &#965; &#962; &#956; &#949; &#957; &#964; &#951; &#962; &#963; &#945; &#961; &#954; &#959; &#962; &#951; &#956; &#969; &#957; &#960; &#945; &#964; &#949; &#961; &#945; &#962;]. Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase paterav thv sarkov N. T. o, but kindred expressions are found <a href='B:520 4:1'>Rom 4:1</a>; <a href='B:520 9:3'>Rom 9:3</a>; <a href='B:550 4:29'>Gal 4:29</a>; <a href='B:650 2:14'>Heb 2:14</a>.<p/>Which corrected [&#960; &#945; &#953; &#948; &#949; &#965; &#964; &#945; &#962;]. Lit. "we have had fathers of our flesh as chasteners." Only here and <a href='B:520 2:20'>Rom 2:20</a>. In LXX, Sir. 37 19; <a href='B:350 5:2'>Hos 5:2</a>; <a href='B:350 4'>Hos 4:0</a> Macc. 5 34; 9 6.<p/>Shall we not much rather be in subjection [&#959; &#965; &#960; &#959; &#955; &#965; &#956; &#945; &#955; &#955; &#959; &#957; &#965; &#960; &#959; &#964; &#945; &#947; &#951; &#963; &#959; &#956; &#949; &#952; &#945;]. The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father.<p/>To the Father of spirits [&#964; &#969; &#960; &#945; &#964; &#961; &#953; &#964; &#969; &#957; &#960; &#957; &#949; &#965; &#956; &#945; &#964; &#969; &#957;]. Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. <a href='B:500 4:23'>Joh 4:23</a>; <a href='B:500 4:24'>Joh 4:24</a>; <a href='B:450 12:1'>Zec 12:1</a>; <a href='B:290 57:16'>Isa 57:16</a>. The phrase N. T. o. Comp. LXX, <a href='B:40 16:22'>Num 16:22</a>; <a href='B:40 27:16'>Num 27:16</a>; <a href='B:730 22:6'>Rev 22:6</a>. Clement of Rome styles God the benefactor [&#949; &#965; &#949; &#961; &#947; &#949; &#964; &#951; &#962;] of spirits, the creator and overseer [&#954; &#964; &#953; &#963; &#964; &#951; &#962;, &#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#962;] of every spirit, and the Lord [&#948; &#949; &#963; &#960; &#959; &#964; &#951; &#962;] of spirits. Ad Corinth. 59, 64. And live [&#954; &#945; &#953; &#950; &#951; &#963; &#959; &#956; &#949; &#957;]. Have true life; not limited to the future life. Comp. <a href='B:500 5:26'>Joh 5:26</a>; <a href='B:500 6:57'>Joh 6:57</a>; <a href='B:690 5:11'>1Jn 5:11</a>; <a href='B:730 11:11'>Rev 11:11</a>; <a href='B:510 16:28'>Act 16:28</a>; <a href='B:520 6:11'>Rom 6:11</a>; <a href='B:520 14:8'>Rom 14:8</a>; <a href='B:690 4:9'>1Jn 4:9</a>, and see on living God, <a href='B:650 3:12'>Heb 3:12</a>.


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Much difficulty and confusion have attached to the interpretation of this verse, growing out of :<p/>(a) the relations of the several clauses;<p/>(b) the meaning of for a few days, and how much is covered by it. The difficulties have been aggravated by the determination of commentators to treat the verse by itself, confining the relation of its clauses within its own limits, attempting to throw them into pairs, in which attempt none of them have succeeded, and entirely overlooking relations to the preceding verse.<p/>For a few days [&#960; &#961; &#959; &#962; &#959; &#955; &#953; &#947; &#945; &#962; &#951; &#956; &#949; &#961; &#945; &#962;]. This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in ver. 9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in prov is not mere duration, but duration as related to significance : that is to say, "for a few days" means, during just that space of time in which the chastisement had force and meaning. See, for instances, <a href='B:490 8:13'>Luk 8:13</a>; <a href='B:500 5:35'>Joh 5:35</a>; <a href='B:590 2:17'>1Th 2:17</a>; <a href='B:540 7:8'>2Co 7:8</a>. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth.<p/>After their own pleasure [&#954; &#945; &#964; &#945; &#964; &#959; &#948; &#959; &#954; &#959; &#965; &#957; &#945; &#965; &#964; &#959; &#953; &#962;]. Better, as seemed good to them. The aujtoiv has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with paideutav in ver. 9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were shortsighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their disciplinary methods. What seemed good to them was not always best for us. No such possibility of error attaches to the Father of spirits.<p/>But he for our profit [&#959; &#948; &#949; &#949; &#960; &#953; &#964; &#959; &#963; &#965; &#956; &#966; &#949; &#961; &#959; &#957;]. The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Sumferein means to bring together : to collect or contribute in order to help : hence, to help or be profitable. Often impersonally, sumferei it is expedient, as <a href='B:470 5:29'>Mat 5:29</a>; <a href='B:470 18:6'>Mat 18:6</a>; <a href='B:500 11:50'>Joh 11:50</a>. The neuter participle, as here, advantage, profit, <a href='B:530 12:7'>1Co 12:7</a>; <a href='B:530 2'>1Co 2:0</a> Cor. xii. There is a backward reference to live, ver. 9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely :<p/>That we might be partakers of his holiness [&#949; &#953; &#962; &#964; &#959; &#956; &#949; &#964; &#945; &#955; &#945; &#946; &#949; &#953; &#957; &#964; &#951; &#962; &#945; &#947; &#953; &#959; &#964; &#951; &#964; &#959; &#962; &#945; &#965; &#964; &#959; &#965;]. Lit. unto the partaking of his holiness. Eiv marks the final purpose of chastening. Holiness is life. Shall we not be subject to the Father of spirits and live ? For, in contrast with the temporary, faultful chastening of the human parent, which, at best, prepares for work and success in time and in worldly things, his chastening results in holiness and eternal life.


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No chastening for the present seemeth [&#960; &#945; &#963; &#945; &#956; &#949; &#957; &#960; &#945; &#953; &#948; &#949; &#953; &#945; &#960; &#961; &#959; &#962; &#956; &#949; &#957; &#964; &#959; &#960; &#945; &#961; &#959; &#957; &#959; &#965; &#948; &#959; &#954; &#949; &#953;]. Lit. all chastening - doth not seem. Pasa of all sorts, divine and human. The A. V., by joining ouj not to pasa all, and rendering no chastisement, weakens the emphasis on the idea every kind of chastisement. Prov men to paron for the present. For the force of prov see on ver. 10. Not merely during the present, but for the present regarded as the time in which its application is necessary and salutary. Men indicates that the suffering present is to be offset by a fruitful future - but [&#948; &#949;] afterward.<p/>To be joyous but grievous [&#967; &#945; &#961; &#945; &#962; &#949; &#953; &#957; &#945; &#953; &#945; &#955; &#955; &#945; &#955; &#965; &#960; &#951; &#962;]. Lit. to be of joy but of grief.<p/>It yieldeth the peaceable fruit of righteousness [&#954; &#945; &#961; &#960; &#959; &#957; &#949; &#953; &#961; &#951; &#957; &#953; &#954; &#959; &#957; &#945; &#960; &#959; &#948; &#953; &#948; &#969; &#963; &#953; &#957; &#948; &#953; &#954; &#945; &#953; &#959; &#963; &#965; &#957; &#951; &#962;]. Perhaps with a suggestion of recompense for the long - suffering and waiting, since ajpodidonai often signifies "to give back." The phrase ajpodidonai karpon only here and <a href='B:730 22:2'>Rev 22:2</a>. Karpon fruit with didonai to give, <a href='B:470 13:8'>Mat 13:8</a>; <a href='B:480 4:8'>Mar 4:8</a> : with poiein to make or produce, often in Synoptic Gospels, as <a href='B:470 3:8'>Mat 3:8</a>; <a href='B:470 3:10'>Mat 3:10</a>; <a href='B:470 7:17'>Mat 7:17</a>; <a href='B:490 3:8'>Luk 3:8</a>; <a href='B:490 6:43'>Luk 6:43</a>, etc. : with ferein to bear, always and only in John, <a href='B:500 12:24'>Joh 12:24</a>; <a href='B:500 14:2'>Joh 14:2</a>; <a href='B:500 14:4'>Joh 14:4</a>; <a href='B:500 14:5'>Joh 14:5</a>; <a href='B:500 14:8'>Joh 14:8</a>; <a href='B:500 16'>Joh 16:0</a> with blastanein to bring forth, <a href='B:660 5:18'>Jas 5:18</a>. Eirhnikov peaceable, in N. T. Only here and <a href='B:660 3:17'>Jas 3:17</a>, as an epithet of wisdom. Quite often in LXX of men, the heart, especially of words and sacrifices. The phrase karpov eijrhnikov peaceable fruit (omit the), N. T. o, o LXX The phrase fruit of righteousness, <a href='B:570 1:11'>Phi 1:11</a>; <a href='B:660 3:18'>Jas 3:18</a>, and LXX, <a href='B:240 3:9'>Pro 3:9</a>; <a href='B:240 11:30'>Pro 11:30</a>; <a href='B:240 13:2'>Pro 13:2</a>; <a href='B:370 6:13'>Amo 6:13</a> : comp. <a href='B:230 1:3'>Psa 1:3</a>; <a href='B:230 57:11'>Psa 57:11</a>. The genitive of righteousness is explicative or appositional; fruit which consists in righteousness or is righteousness.<p/>Unto them which are exercised thereby [&#964; &#959; &#953; &#962; &#948; &#953; &#945; &#965; &#964; &#951; &#962; &#947; &#949; &#947; &#965; &#956; &#957; &#945; &#963; &#956; &#949; &#957; &#959; &#953; &#962;]. Who have been subjected to the severe discipline of suffering, and have patiently undergone it. For the verb see on <a href='B:610 4:7'>1Ti 4:7</a>. Rend. "it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness." This preserves the Greek order, and puts righteousness in its proper, emphatic position.


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Wherefore [&#948; &#953; &#959;]. Because chastening is thus necessary, and serves for wholesome discipline, and issues in holiness..<p/>Lift up [&#945; &#957; &#959; &#961; &#952; &#969; &#963; &#945; &#964; &#949;]. Found in <a href='B:490 13:13'>Luk 13:13</a>; <a href='B:510 14:16'>Act 14:16</a> [&#967; &#953; &#964; &#957;]. Occasionally in LXX It signifies to set up, make, erect. In O. T. to establish, as a throne (<a href='B:100 7:13'>2Sa 7:13</a>; <a href='B:100 7:16'>2Sa 7:16</a> ); a house (<a href='B:100 7:26'>2Sa 7:26</a>; <a href='B:130 17:24'>1Ch 17:24</a> ); to raise up one who is down (<a href='B:230 145:9'>Psa 145:9</a>; Sir. 11 12). In <a href='B:510 14:16'>Act 14:16</a>, to build anew. By medical writers, to straighten; to set dislocated parts of the body. See <a href='B:490 13:13'>Luk 13:13</a>; <a href='B:490 13:23'>Luk 13:23</a>; <a href='B:490 13:8'>Luk 13:8</a> The translation here should be more general : not lift up, which is inappropriate to paralyzed knees, but set right; brace. As falling in with the thought of this passage, comp. the LXX of <a href='B:230 17:35'>Psa 17:35</a>, which, for the A. V. "thy gentleness hath made me great," gives "thy discipline hath established me or set me up." See also <a href='B:230 19:8'>Psa 19:8</a>.<p/>The hands which hang down [&#964; &#945; &#962; &#960; &#945; &#961; &#949; &#953; &#956; &#949; &#957; &#945; &#962; &#967; &#949; &#953; &#961; &#945; &#962;]. Rend. the slackened or weakened hands. Comp. <a href='B:290 35:3'>Isa 35:3</a>; Sir. 25 23; <a href='B:100 4:1'>2Sa 4:1</a>. The verb parienai (only here and <a href='B:490 11:42'>Luk 11:42</a> ) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad Corinth. 34, who associates it with nwqrov slothful (comp. <a href='B:650 5:11'>Heb 5:11</a> ).<p/>And the feeble knees [&#954; &#945; &#953; &#964; &#945; &#960; &#945; &#961; &#945; &#955; &#949; &#955; &#965; &#956; &#949; &#957; &#945; &#947; &#959; &#957; &#945; &#964; &#945;]. For feeble rend. palsied. See on <a href='B:490 5:18'>Luk 5:18</a>.


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Make straight paths for your feet [&#964; &#961; &#959; &#967; &#953; &#945; &#962; &#959; &#961; &#952; &#945; &#962; &#960; &#959; &#953; &#949; &#953; &#964; &#949; &#964; &#959; &#953; &#962; &#960; &#959; &#963; &#953; &#957; &#965; &#956; &#969; &#957;]. After the LXX of <a href='B:240 4:26'>Pro 4:26</a>. The corresponding Hebrew means to tear, to cut into : hence to cut through as a path; to make firm or plain. Orqov N. T. Only here and <a href='B:510 14:10'>Act 14:10</a>; commonly straight or upright, but also right, safe, happy. Comp. <a href='B:240 8:6'>Pro 8:6</a>; <a href='B:240 14:14'>Pro 14:14</a>; <a href='B:240 21:8'>Pro 21:8</a>. here, not in the sense of straight as distinguished from crooked, but more generally, right, plain, by implication even or smooth. 239 Trocia N. T. o is literally a wheel - track (trocov a wheel). Very rare in profane Greek. Toiv posin uJmwn "for your feet," not with. That is, exert yourselves to make the course clear for yourselves and your fellow Christians, so that there be no stumbling and laming.<p/>That which is lame [&#964; &#959; &#967; &#969; &#955; &#959; &#957;]. Cwlov lame, halting, only in Synoptic Gospels and Acts. Mostly in the literal sense. Proverbial in <a href='B:290 33:23'>Isa 33:23</a>. Metaphorically here, and partly <a href='B:470 18:8'>Mat 18:8</a>; <a href='B:480 9:45'>Mar 9:45</a>. The verb cwlainein to be lame or to make lame (not in N. T.) is used metaphorically in LXX, <a href='B:230 18:45'>Psa 18:45</a>; <a href='B:110 18:21'>1Ki 18:21</a>, where the A. V. "how long halt ye between two opinions" is ewv pote ujmeiv cwlaneite ejp' ajmfoteraiv taiv ijgnuaiv how long do ye go lame on both your hams? To cwlon here signifies the lame part or limb.<p/>Be turned out of the way [&#949; &#954; &#964; &#961; &#945; &#960; &#951;]. Rend. "be put out of joint." The A. V. is according to the more usual meaning of the verb, which, in N. T., is confined, with this exception, to the Pastoral Epistles. See <a href='B:610 1:6'>1Ti 1:6</a>; <a href='B:610 5:15'>1Ti 5:15</a>; <a href='B:620 4:4'>2Ti 4:4</a>. LXX only <a href='B:370 5:8'>Amo 5:8</a>. But it is also used by medical writers in the passive, with the meaning to be wrenched or dislocated. 240 There is nothing strange in the use of this word in a medical sense by our writer, whose work bears the stamp of Alexandria. The Greeks received their knowledge of surgery from the Egyptians, and mural paintings and documents, and even hieroglyphic symbols, prove that that people had attained remarkable proficiency in the science. Herodotus (ch. 3 131) mentions a medical school at Cyrene in Africa, and says that the pupils of that school were regarded as the second best physicians in all Greece. At the time of Galen (163 A. D.) the medical school of Alexandria was the most famous in the world, and Galen himself studied there. Celsus (first half of the first century A. D.), in the 7th book of his treatise De Artibius, treats of surgical operations according to the views of the Alexandrian schools. The commonly accepted rendering of the A. V., besides giving a conception which is very tame, presents two incongruities : the association of going astray with lameness, and of healing with straying. The other rendering gives a lively and consistent image. Make the paths smooth and even, so that the lame limb be not dislocated by stones or pitfalls. Do everything to avoid aggravating the weakness of a fellow - Christian. Rather try to heal it. To cwlon may refer either to an individual or to a section of the church which is weak and vacillating.


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Follow peace [&#949; &#953; &#961; &#951; &#957; &#951; &#957; &#948; &#953; &#969; &#954; &#949; &#964; &#949;]. Comp. LXX, <a href='B:230 23:14'>Psa 23:14</a>, and <a href='B:520 14:19'>Rom 14:19</a>; <a href='B:670 3:11'>1Pe 3:11</a>. The verb is used of the pursuit of moral and spiritual ends, <a href='B:520 9:30'>Rom 9:30</a>; <a href='B:520 9:31'>Rom 9:31</a>; <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:530 14:1'>1Co 14:1</a>; <a href='B:570 3:12'>Phi 3:12</a>; <a href='B:570 3:14'>Phi 3:14</a>; <a href='B:590 5:15'>1Th 5:15</a>; <a href='B:610 6:11'>1Ti 6:11</a>; <a href='B:620 2:22'>2Ti 2:22</a>. Holiness [&#945; &#947; &#953; &#945; &#963; &#956; &#959; &#957;]. See on <a href='B:520 6:19'>Rom 6:19</a>.


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Looking diligently [&#949; &#960; &#953; &#963; &#954; &#959; &#960; &#959; &#965; &#957; &#964; &#949; &#962;]. A. V. gives diligently as the force of ejpi; but ejpi signifies direction rather than intensity. The idea is exercising oversight. Only here and <a href='B:670 5:2'>1Pe 5:2</a>.<p/>Fail of [&#965; &#963; &#964; &#949; &#961; &#969; &#957; &#945; &#960; &#959;]. Rend. "fall back from," implying a previous attainment. The present participle marks something in progress : "lest any one be falling back."<p/>Root of bitterness [&#961; &#953; &#950; &#945; &#960; &#953; &#954; &#961; &#953; &#945; &#962;]. From LXX, <a href='B:50 29:18'>Deu 29:18</a>. A bad man in the church. Riza of a person, 1 Macc. 1 10.<p/>Springing up [&#945; &#957; &#969; &#966; &#965; &#959; &#965; &#963; &#945;]. The participle pictures the springing up in progress; the root gradually revealing its pernicious character.<p/>Trouble [&#949; &#957; &#959; &#967; &#955; &#951;]. Only here and <a href='B:490 6:18'>Luk 6:18</a>, see note.<p/>Many be defiled (mianqwsin oiJ polloi). Rend. "the many" : the majority of the church. For the verb see on <a href='B:500 18:28'>Joh 18:28</a>.


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Fornicator [&#960; &#959; &#961; &#957; &#959; &#962;]. In the literal sense, as always in N. T. Profane person [&#946; &#949; &#946; &#951; &#955; &#959; &#962;]. See on <a href='B:610 1:9'>1Ti 1:9</a>.<p/>As Esau. Only the epithet profane is applied to Esau, not fornicator. For one morsel of meat [&#945; &#957; &#964; &#953; &#946; &#961; &#969; &#963; &#949; &#969; &#962; &#956; &#953; &#945; &#962;]. Brwsiv, lit. the act of eating, as <a href='B:530 8:4'>1Co 8:4</a>; <a href='B:520 14:17'>Rom 14:17</a> : "one eating of meat." Sometimes corrosion, as <a href='B:470 6:19'>Mat 6:19</a>. Sometimes of that which is eaten, <a href='B:500 6:27'>Joh 6:27</a>; <a href='B:500 6:55'>Joh 6:55</a>.<p/>Sold [&#945; &#960; &#949; &#948; &#949; &#964; &#959;]. The word occurs in the narrative of <a href='B:10 25:31'>Gen 25:31</a>; <a href='B:10 25:33'>Gen 25:33</a>, LXX In N. T. often of discharging an obligation; paying back. To sell, <a href='B:510 5:8'>Act 5:8</a>; <a href='B:510 7:9'>Act 7:9</a>.<p/>His birthright [&#964; &#945; &#960; &#961; &#969; &#964; &#959; &#964; &#959; &#954; &#953; &#945;]. N. T. o, o Class. In this form only in the later Greek translations of the O. T. Prwtotokeion, a very few times, almost all in this narrative.


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He found no place of repentance [&#956; &#949; &#964; &#945; &#957; &#959; &#953; &#945; &#962; &#947; &#945; &#961; &#964; &#959; &#960; &#959; &#957; &#959; &#965; &#967; &#949; &#965; &#961; &#949; &#957;]. The phrase place of repentance N. T. o. This does not mean that Esau was rendered incapable of repentance, which is clearly contradicted by what follows; nor that he was not able to persuade Isaac to change his mind and to recall the blessing already bestowed on Jacob and give it to him. This is unnatural, forced, and highly improbable. The words place of repentance mean an opportunity to repair by repenting. He found no way to reverse by repentance what he had done. The penalty could not be reversed in the nature of the case. This is clear from Isaac's words, <a href='B:10 27:33'>Gen 27:33</a>.<p/>Sought it carefully [&#949; &#954; &#950; &#951; &#964; &#951; &#963; &#945; &#962;]. See on <a href='B:670 1:10'>1Pe 1:10</a>. Comp. <a href='B:650 11:6'>Heb 11:6</a>. See also on questionings, <a href='B:610 1:4'>1Ti 1:4</a>.


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Following this allusion to Esau, and perhaps suggested by it, is a passage setting forth the privileges of the Christian birthright and of Christian citizenship in contrast with those under the old covenant. The mount that might be touched and that burned with fire [&#968; &#951; &#955; &#945; &#966; &#969; &#956; &#949; &#957; &#969; &#954; &#945; &#953; &#954; &#949; &#954; &#945; &#965; &#956; &#949; &#957; &#969; &#960; &#965; &#961; &#953;]. Orei mount is omitted by the best texts, but should be understood. 241 Yhlafan is rare in N. T. and LXX; fairly frequent in Class. Radically, it is akin to yan, to rub, wipe; hence feeling on the surface, as <a href='B:10 27:12'>Gen 27:12</a>; <a href='B:10 27:21'>Gen 27:21</a>; <a href='B:10 27:22'>Gen 27:22</a>, LXX : a touch which communicates only a superficial effect. It need not imply contact with an object at all, but simply the movement of the hands feeling after something. Hence often of the groping of the blind, as <a href='B:50 28:29'>Deu 28:29</a>; <a href='B:290 59:10'>Isa 59:10</a>; <a href='B:220 5:14'>Job 5:14</a>. Appropriate here as indicating mere superficial contact. The present participle that is being touched, means simply that the mountain was something material and tangible. The A. V. which might be touched, although not literally correct, conveys the true sense.<p/>That burned with fire [&#954; &#949; &#954; &#945; &#965; &#956; &#949; &#957; &#969; &#960; &#965; &#961; &#953;]. See <a href='B:20 19:18'>Exo 19:18</a>; <a href='B:50 4:11'>Deu 4:11</a>; <a href='B:50 5:4'>Deu 5:4</a>; <a href='B:50 9:15'>Deu 9:15</a>. The participle is passive, set on fire; kindled with fire : not attributive of puri, enkindled fire.<p/>Blackness, darkness, tempest [&#947; &#957; &#959; &#966; &#969;, &#950; &#959; &#966; &#969;, &#952; &#965; &#949; &#955; &#955; &#951;]. Gnofov (N. T. o) and zofov (elsewhere only 2 Peter and Jude) belong to the same family. As distinguished from skotov darkness that conceals, as opposed to light, these words signify half - darkness, gloom, nebulousness; as the darkness of evening or the gathering gloom of death. It is a darkness which does not entirely conceal color. Thus dnofov, the earlier and poetic form of gnofov, is used by Homer of water which appears dark against the underlying rock, or is tinged by mire. Gnofov and skotov appear together, <a href='B:20 10:22'>Exo 10:22</a>; <a href='B:20 14:20'>Exo 14:20</a>; <a href='B:50 4:11'>Deu 4:11</a>; <a href='B:50 5:22'>Deu 5:22</a>. Gnofov alone, <a href='B:20 20:21'>Exo 20:21</a>. Zofov only in the later version of Symmachus. See on <a href='B:500 1:5'>Joh 1:5</a>. Quella N. T. o, from quein to boil or foam. It is a brief, violent, sudden, destructive blast, sometimes working upward and carrying objects into the upper air; hence found with ajeirein to lift and ajnarpazein to snatch up (see Hom. <a href='B:380 1:20'>Oba 1:20</a>; <a href='B:380 1:63'>Oba 1:63</a> ). It may also come from above and dash down to the ground (Hom. Il. 12 253). Sometimes it indicates the mere force of the wind, as ajnemoio quella (Ho<a href='B:380 1'>Oba 1:0</a>; <a href='B:380 1:12'>Oba 1:12</a> 409; Il. 6 346).


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Sound of a trumpet [&#963; &#945; &#955; &#960; &#953; &#947; &#947; &#959; &#962; &#951; &#967; &#969;]. See <a href='B:20 19:16'>Exo 19:16</a>; <a href='B:20 19:19'>Exo 19:19</a>; <a href='B:20 20:18'>Exo 20:18</a>. Hcov a noise, almost entirely in Luke and Acts. See <a href='B:490 4:37'>Luk 4:37</a>; <a href='B:510 2:2'>Act 2:2</a>; comp. LXX, <a href='B:90 14:19'>1Sa 14:19</a>. Of the roar of the waves, <a href='B:490 21:25'>Luk 21:25</a>; comp. LXX, <a href='B:230 64:7'>Psa 64:7</a>; <a href='B:230 76:17'>Psa 76:17</a>. A rumor or report, see on <a href='B:490 4:37'>Luk 4:37</a>, and comp. LXX, <a href='B:90 4:16'>1Sa 4:16</a>; <a href='B:230 9:6'>Psa 9:6</a>. It does not occur in the O. T. narrative of the giving of the law, where we have fwnh voice; see LXX, <a href='B:20 19:13'>Exo 19:13</a>; <a href='B:20 19:16'>Exo 19:16</a>; <a href='B:20 19:19'>Exo 19:19</a>; <a href='B:20 20:18'>Exo 20:18</a>. For fwnh salpiggov voice of a trumpet in N. T., see <a href='B:730 1:10'>Rev 1:10</a>; <a href='B:730 4:1'>Rev 4:1</a>; <a href='B:730 8:13'>Rev 8:13</a>. Salpigx is a war - trumpet.<p/>Voice of words [&#966; &#969; &#957; &#951; &#961; &#951; &#956; &#945; &#964; &#969; &#957;]. See <a href='B:20 19:19'>Exo 19:19</a>; <a href='B:50 4:12'>Deu 4:12</a>; <a href='B:50 5:22'>Deu 5:22</a>; <a href='B:50 5:24'>Deu 5:24</a>; <a href='B:50 5:26'>Deu 5:26</a>.<p/>Entreated [&#960; &#945; &#961; &#951; &#964; &#951; &#963; &#945; &#957; &#964; &#959;]. See on <a href='B:610 4:7'>1Ti 4:7</a>.<p/>Be spoken to them any more [&#960; &#961; &#959; &#963; &#964; &#949; &#952; &#951; &#957; &#945; &#953; &#945; &#965; &#964; &#959; &#953; &#962;]. Lit. be added. See on <a href='B:490 3:19'>Luk 3:19</a>; <a href='B:490 20:11'>Luk 20:11</a>; <a href='B:510 12:3'>Act 12:3</a>. To them refers to the hearers, not to the things heard. Rend. "that no word more should be spoken unto them." Comp. <a href='B:20 20:19'>Exo 20:19</a>; <a href='B:50 5:25'>Deu 5:25</a>; <a href='B:50 18:16'>Deu 18:16</a>.


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That which was commanded [&#964; &#959; &#948; &#953; &#945; &#963; &#964; &#949; &#955; &#955; &#959; &#956; &#949; &#957; &#959; &#957;]. See on <a href='B:480 7:36'>Mar 7:36</a>; <a href='B:510 14:24'>Act 14:24</a>.<p/>Touch [&#952; &#953; &#947; &#951;]. Elsewhere in N. T. only ch. 11 28 and <a href='B:580 2:21'>Col 2:21</a>. LXX only <a href='B:20 19:12'>Exo 19:12</a>. It implies a touching or grasping which affects the object (comp. ver. 18 on yhlafan). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891, 899. So here, the touch of the mountain was profanation.<p/>Shall be stoned [&#955; &#953; &#952; &#959; &#946; &#959; &#955; &#951; &#963; &#949; &#964; &#945; &#953;]. Found in Matthew, Luke, and Acts. In LXX see <a href='B:20 19:13'>Exo 19:13</a>. Comp. ejliqasqhsan, ch. 11 37. The correct text omits or thrust through with a dart.


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The sight [&#964; &#959; &#966; &#945; &#957; &#964; &#945; &#950; &#959; &#956; &#949; &#957; &#959; &#957;]. N. T. o. LXX, Wisd. 6 16; Sir. 31 5. Rend. "the appearance" : that which was made to appear.<p/>I exceedingly fear and quake [&#949; &#954; &#966; &#959; &#946; &#959; &#962; &#949; &#953; &#956; &#953; &#954; &#945; &#953; &#949; &#957; &#964; &#961; &#959; &#956; &#959; &#962;]. Lit. I am frightened away (or out) and trembling. Ekfobov only here and <a href='B:480 9:6'>Mar 9:6</a>. Comp. LXX, <a href='B:50 9:19'>Deu 9:19</a>. Entromov, only <a href='B:510 7:32'>Act 7:32</a>; <a href='B:510 16:29'>Act 16:29</a>. Rare in LXX


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The heavenly Jerusalem. See on <a href='B:550 4:26'>Gal 4:26</a>. The spiritual mountain and city where God dwells and reigns. Comp. Dante Inf 1:128 : "Quivi e la sua cittade, e l'alto seggio." 242 Comp. <a href='B:230 2:6'>Psa 2:6</a>; <a href='B:230 48:2'>Psa 48:2</a>; <a href='B:230 48:3'>Psa 48:3</a>; <a href='B:230 50:2'>Psa 50:2</a>; <a href='B:230 78:68'>Psa 78:68</a>; <a href='B:230 110:2'>Psa 110:2</a>; <a href='B:290 18:7'>Isa 18:7</a>; <a href='B:360 2:32'>Joe 2:32</a>; <a href='B:400 4:1'>Mic 4:1</a>; <a href='B:400 4:2'>Mic 4:2</a>; <a href='B:370 1:2'>Amo 1:2</a>.<p/>To an innumerable company of angels (muriasin ajggelwn). On this whole passage (22 - 24) it is to be observed that it is arranged in a series of clauses connected by kai. Accordingly muriasin to myriads or tens of thousands stands by itself, and panhgurei festal assembly goes with ajggelwn angels. Muriav (see <a href='B:490 12:1'>Luk 12:1</a>; <a href='B:510 19:19'>Act 19:19</a>; <a href='B:730 5:11'>Rev 5:11</a>; quite often in LXX) is strictly the number ten thousand. In the plural, an innumerable multitude. So A. V. here. Rend. "to an innumerable multitude," placing a comma after muriasin, and connecting of angels with the next clause. This use of muriasin without a qualifying genitive is justified by numerous examples. See <a href='B:10 24:60'>Gen 24:60</a>; <a href='B:50 32:30'>Deu 32:30</a>; <a href='B:50 33:2'>Deu 33:2</a>; <a href='B:90 18:7'>1Sa 18:7</a>; <a href='B:90 18:8'>1Sa 18:8</a>; <a href='B:230 90:7'>Psa 90:7</a>; <a href='B:260 5:10'>Son 5:10</a>; <a href='B:340 7:10'>Dan 7:10</a>; <a href='B:340 11:12'>Dan 11:12</a>; Sir. 47 6; 2 Macc. 8 20; <a href='B:720 1:14'>Jud 1:14</a>. Ciliadev thousands is used in the same way. See IsaLXX 22; <a href='B:340 7:10'>Dan 7:10</a>


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Let brotherly love continue [&#966; &#953; &#955; &#945; &#948; &#949; &#955; &#966; &#953; &#945; &#956; &#949; &#957; &#949; &#964; &#969;]. Filadelfia in Paul, <a href='B:520 12:10'>Rom 12:10</a>; <a href='B:590 4:9'>1Th 4:9</a>. As a proper name, <a href='B:730 1:11'>Rev 1:11</a>; <a href='B:730 3:7'>Rev 3:7</a>. It is not necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. ch. <a href='B:650 3:13'>Heb 3:13</a>; <a href='B:650 6:10'>Heb 6:10</a>; <a href='B:650 10:24'>Heb 10:24</a>; <a href='B:650 12:12-15'>Heb 12:12-15</a>. 
<a href='B:650 13'>Heb 13:0</a><p/>:2Be not forgetful to entertain strangers [&#964; &#951; &#962; &#966; &#953; &#955; &#959; &#958; &#949; &#957; &#953; &#945; &#962; &#956; &#951; &#949; &#960; &#953; &#955; &#945; &#957; &#952; &#945; &#957; &#949; &#963; &#952; &#949;]. Lit. be not forgetful of hospitality. Filoxenia only here and <a href='B:520 12:13'>Rom 12:13</a>. o LXX Filoxenov hospitable, <a href='B:610 3:2'>1Ti 3:2</a>; <a href='B:630 1:8'>Tit 1:8</a>; <a href='B:670 4:9'>1Pe 4:9</a>. The rendering of Rev. to show love unto strangers, is affected. On the injunction comp. <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:610 3:2'>1Ti 3:2</a>; <a href='B:630 1:8'>Tit 1:8</a>; <a href='B:670 4:9'>1Pe 4:9</a>, and see Clem. Rom. Ad Cor. 10, 11, 12. The virtue of hospitality is not distinctively Christian. It appears with the very beginnings of history, largely as the result of nomadic conditions. It was peculiarly an Oriental virtue. In the Egyptian Book of the Dead, commendatory judgment is awarded to him who has fed the hungry and clothed the naked. The O. T. abounds in illustrations, and the practice of hospitality among the Arabs and Bedoueen is familiar through the writings of travelers in the East. 244 Great stress was laid on the duty by the Greeks, as appears constantly in Homer and elsewhere. Hospitality was regarded as a religious duty. The stranger was held to be under the special protection of Zeus, who was called xeniov, the God of the stranger. The Romans regarded any violation of the rites of hospitality as impiety. Cicero says : "It seems to me eminently becoming that the homes of distinguished men should be open to distinguished guests, and that it is an honor to the Republic that foreigners should not lack this kind of liberality in our city" (De Off 2:18).<p/>Have entertained angels unawares [&#949; &#955; &#945; &#952; &#959; &#957; &#964; &#953; &#957; &#949; &#962; &#958; &#949; &#962; &#953; &#963; &#945; &#957; &#964; &#949; &#962; &#945; &#947; &#947; &#949; &#955; &#959; &#965; &#962;]. The Greek idiom is, "were not apparent as entertaining angels." The verb elaqon were concealed represents the adverb unawares. For similar instances see <a href='B:480 14:8'>Mar 14:8</a>; <a href='B:510 12:16'>Act 12:16</a>; Aristoph. Wasps, 517; Hdt 1:44; Hom. Il. 13 273. Xenizein to receive as a guest, mostly in Acts. In LXX only in the apocryphal books. In later Greek, to surprise with a novelty; passive, to be surprised or shocked. So <a href='B:670 4:4'>1Pe 4:4</a>; <a href='B:670 4:12'>1Pe 4:12</a>; comp. 2 Ep. of Clem. of Rome (so called), 17 To be a stranger or to be strange, once in N. T., <a href='B:510 17:20'>Act 17:20</a>. Xenismov amazement, perplexity, not in N. T. LXX, <a href='B:240 14:17'>Pro 14:17</a>. Comp. Ignatius, Ephesians 19. The allusion to the unconscious entertainment of angels is probably to <a href='B:10 18:19'>Gen 18:19</a>, but the idea was familiar in Greek literature. The Greeks thought that any stranger might be a God in disguise. See Hom. <a href='B:380 1:96'>Oba 1:96</a> ff.; 3. 329 - 370;<p/>Heb 13:17485. Comp. also the beautiful story of Baucis and Philemon as related by Ovid (Metam. 8 626 - 724). The thought appears in our Lord's words, <a href='B:470 25:34-46'>Mat 25:34-46</a>.


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Them that are in bonds [&#964; &#969; &#957; &#948; &#949; &#963; &#956; &#953; &#969; &#957;]. See on ch. <a href='B:650 10:34'>Heb 10:34</a>. As bound with them [&#969; &#962; &#963; &#965; &#957; &#948; &#949; &#948; &#949; &#956; &#949; &#957; &#959; &#953;]. N. T. o. As if you were fellow - prisoners. Comp. <a href='B:530 12:14-26'>1Co 12:14-26</a>; <a href='B:540 11:29'>2Co 11:29</a>. Public intercession for prisoners has formed a part of the service of the church from the earliest times. See the prayer at the close of Clem. Rom Ad Corinth. 59. It also occurs in the daily morning service of the synagogue.<p/>Which suffer adversity [&#954; &#945; &#954; &#959; &#965; &#967; &#959; &#965; &#956; &#949; &#957; &#969; &#957;]. Rend. are evil entreated. See on ch. <a href='B:650 11:37'>Heb 11:37</a>.<p/>As being yourselves also in the body [&#969; &#962; &#954; &#945; &#953; &#945; &#965; &#964; &#959; &#953; &#959; &#957; &#964; &#949; &#962; &#949; &#957; &#963; &#969; &#956; &#945; &#964; &#953;]. As subject like them to bodily sufferings. Not in the body - the church, which would require the article. The expression ejn swmati in the sense of being still alive, only in <a href='B:540 12:2'>2Co 12:2</a>


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Marriage is honorable in all (timiov oJ gamov ejn pasin). Gamov everywhere else in N. T. a wedding or wedding feast, often in the plural, as <a href='B:470 22:2'>Mat 22:2</a>; <a href='B:470 22:3'>Mat 22:3</a>; <a href='B:470 22:4'>Mat 22:4</a>; <a href='B:490 12:36'>Luk 12:36</a>. Timiov honorable or held in honor. Often in N. T. precious, of gold, stones, etc., as <a href='B:530 3:12'>1Co 3:12</a>; <a href='B:730 17:4'>Rev 17:4</a>; <a href='B:730 18:12'>Rev 18:12</a> : of life, <a href='B:510 20:24'>Act 20:24</a> : the fruits of the earth, <a href='B:660 5:7'>Jas 5:7</a>; the blood of Christ, <a href='B:670 1:19'>1Pe 1:19</a>; the divine promises, <a href='B:680 1:4'>2Pe 1:4</a>. Rend. "let marriage be had in honor." The statement is hortatory, as suiting the character of the entire context, and especially the gar for; "for whoremongers," etc. En pasin in all respects, " as <a href='B:610 3:11'>1Ti 3:11</a>; <a href='B:620 4:5'>2Ti 4:5</a>; <a href='B:630 2:9'>Tit 2:9</a>; <a href='B:580 1:18'>Col 1:18</a>; <a href='B:570 4:12'>Phi 4:12</a>. If as A. V., the more natural expression would be para pasin as <a href='B:470 19:26'>Mat 19:26</a>; <a href='B:510 26:8'>Act 26:8</a>; <a href='B:520 2:13'>Rom 2:13</a>; <a href='B:600 1:6'>2Th 1:6</a>; <a href='B:660 1:27'>Jas 1:27</a>. En pasin in all things appears in this chapter, ver. 18. 245 There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on <a href='B:590 4:6'>1Th 4:6</a>.<p/>God will judge [&#954; &#961; &#953; &#957; &#949; &#953; &#959; &#952; &#949; &#959; &#962;]. Note the emphatic position of oJ qeov. He will judge and condemn infractions of the marriage - bond, however social sentiment may condone them.


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Let your conversation be without covetousness [&#945; &#966; &#953; &#955; &#945; &#961; &#947; &#965; &#961; &#959; &#962; &#959; &#964; &#961; &#959; &#960; &#959; &#962;]. Tropov originally turn or direction. Hence ways manner, fashion; way or manner of life. In this sense N. T. o. Elsewhere often in the phrase on tropon or kaq' on tropon in or according to the way in which. See <a href='B:470 23:37'>Mat 23:37</a>; <a href='B:490 13:34'>Luk 13:34</a>; <a href='B:510 1:11'>Act 1:11</a>; <a href='B:510 14:11'>Act 14:11</a>; <a href='B:510 27:25'>Act 27:25</a>. The meaning here is character or moral disposition. Afilargurov without covetousness, only here and <a href='B:610 3:3'>1Ti 3:3</a>, see note.<p/>Be content with such things as ye have (ajrkoumenoi toiv parousin). Lit. being contented with the things which are at hand. For ajrkein to suffice, see <a href='B:490 3:14'>Luk 3:14</a>; <a href='B:500 6:7'>Joh 6:7</a>; <a href='B:610 6:8'>1Ti 6:8</a>. On the compounds aujtarkhv self - sufficient and aujtarkeia self - sufficiency, see on <a href='B:540 9:8'>2Co 9:8</a>; <a href='B:570 4:11'>Phi 4:11</a>.<p/>For he hath said [&#945; &#965; &#964; &#959; &#962; &#947; &#945; &#961; &#949; &#953; &#961; &#951; &#954; &#949; &#957;]. Rend. for "he himself." God himself. For eirhken hath said, see ch. <a href='B:650 1:13'>Heb 1:13</a>; <a href='B:650 4:3'>Heb 4:3</a>; <a href='B:650 4:4'>Heb 4:4</a>; <a href='B:650 10:9'>Heb 10:9</a>.<p/>I will never leave nor forsake thee [&#959; &#965; &#956; &#951; &#963; &#949; &#945; &#957; &#969; &#959; &#965; &#948; &#959; &#965; &#956; &#951; &#963; &#949; &#949; &#947; &#954; &#945; &#964; &#945; &#955; &#953; &#960; &#969;]. Comp. <a href='B:10 28:15'>Gen 28:15</a>; <a href='B:60 1:5'>Jos 1:5</a>; <a href='B:50 31:6'>Deu 31:6</a>. None of these, however, give the saying in the form in which it appears here. This appears to be a combination or general adaptation of those passages. For "never," rend. "by no means" or "in no wise." 'Anw from ajnihmi. In <a href='B:510 16:26'>Act 16:26</a>; <a href='B:510 27:40'>Act 27:40</a>, to loosen : <a href='B:560 6:9'>Eph 6:9</a>, to give up or forbear. Somewhat in this last sense here : "I will in no wise give thee up, or let thee go." I will not relax my hold on thee. For ejgkatalipw forsake, see on <a href='B:620 4:10'>2Ti 4:10</a>.<p/>So that we may boldly say [&#969; &#963; &#964; &#949; &#952; &#945; &#961; &#961; &#959; &#965; &#957; &#964; &#945; &#962; &#951; &#956; &#945; &#962; &#955; &#949; &#947; &#949; &#953; &#957;]. Lit. so that, being of good courage, we say. Qarrein to be confident or bold, only here in Hebrews. Elsewere only in Paul. The kindred form qarsein is used in N. T. only in the imperative qarsei or qarseite take courage. See <a href='B:470 9:2'>Mat 9:2</a>; <a href='B:480 6:50'>Mar 6:50</a>; <a href='B:500 16:33'>Joh 16:33</a>; <a href='B:510 23:11'>Act 23:11</a>.<p/>The Lord is my helper, etc. From LXX, <a href='B:230 107:6'>Psa 107:6</a> with slight alteration. Here, what shall man do unto me is an independent clause. LXX inserts and : "my helper and I will not fear," and connects the last clause with "fear" : "I will not fear what man will do."<p/>7 - 15. The following passage presents many difficulties of detail, but its general sense is clear. It sums up in a striking way the main topics of the epistle, bringing them all to bear upon the conclusion that Judaism and Christianity are mutually exclusive, and thus enforcing the warning against a relapse into Judaism. It goes to show, in connection with other features of the epistle, the absurdity of the hypothesis that the epistle was intended as a warning to Gentile Christians against a relapse into Paganism. 246


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Remember them which have the rule over you [&#956; &#957; &#951; &#956; &#959; &#957; &#949; &#965; &#949; &#964; &#949; &#964; &#969; &#957; &#951; &#947; &#959; &#965; &#956; &#949; &#957; &#969; &#957; &#965; &#956; &#969; &#957;]. Remember, with a view to observing their admonitions. For twn hJgoumenwn those who lead or rule, see on <a href='B:590 5:13'>1Th 5:13</a>. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for church functionaries, has both hJgoumenoi and prohgoumenoi (see Ad Corinth. 1, 21). Comp. <a href='B:510 14:22'>Act 14:22</a>. In LXX frequently, of various forms of authority, and in later Greek of bishops and abbots. For "which have the rule," rend. "which had," etc.<p/>Who have spoken [&#959; &#953; &#964; &#953; &#957; &#949; &#962; &#949; &#955; &#945; &#955; &#951; &#963; &#945; &#957;]. Rend. "spake," and comp. ch. <a href='B:650 2:3'>Heb 2:3</a>; <a href='B:650 2:4'>Heb 2:4</a>.<p/>Follow [&#956; &#953; &#956; &#949; &#953; &#963; &#952; &#949;]. Rend. "imitate." See on ch. <a href='B:650 6:12'>Heb 6:12</a>.<p/>Considering [&#945; &#957; &#945; &#952; &#949; &#969; &#961; &#959; &#965; &#957; &#964; &#949; &#962;]. Only here and <a href='B:510 17:23'>Act 17:23</a>, see note. The compound verb means to observe attentively. The simple verb qewrein implies a spiritual or mental interest in the object. See on <a href='B:500 1:18'>Joh 1:18</a>. The end of their conversation [&#964; &#951; &#957; &#949; &#954; &#946; &#945; &#963; &#953; &#957; &#964; &#951; &#962; &#945; &#957; &#945; &#963; &#964; &#961; &#959; &#966; &#951; &#962;]. Ekbasiv only here and <a href='B:530 10:13'>1Co 10:13</a> (note). It means outcome or issue. See Wisd. 8 8. In <a href='B:530 10:13'>1Co 10:13</a>, way out. Comp. Wisd. 2<p/><font size="-1"><a href='B:650 13:1'>Heb 13:1</a> 7Anastrofh is life in intercourse with men. See on <a href='B:670 1:15'>1Pe 1:15</a>. Conversation, in the older sense of that word, is a good rendering, as it is also a nearly literal rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of martyrdom. What, now, was the subject of these teachers ' faith which is commended to imitation? It is stated in the next verse.


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Jesus Christ the same [&#953; &#951; &#963; &#959; &#965; &#962; &#967; &#961; &#953; &#963; &#964; &#959; &#962; &#959; &#945; &#965; &#964; &#959; &#962;]. The A. V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is : "Jesus Christ is the same," etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is THE CHRIST - the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. ch. 10 29). Hence the writer says, "hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - CHRIST. Rend. therefore" Jesus is Christ. " Observe that our writer rarely uses the formula Jesus Christ. In ch. 10 10 it occurs in a passage in which the messianic mission of Jesus is emphasized (see vers. 5, 9), and in <a href='B:650 13:21'>Heb 13:21</a>, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse.


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Be not carried about [&#956; &#951; &#960; &#945; &#961; &#945; &#966; &#949; &#961; &#949; &#963; &#952; &#949;]. A. V. follows T. R. periferesqe. Rend. "carried away." The present tense indicates a present and active danger.<p/>With divers and strange doctrines [&#948; &#953; &#948; &#945; &#967; &#945; &#953; &#962; &#960; &#959; &#953; &#954; &#953; &#955; &#945; &#953; &#962; &#954; &#945; &#953; &#958; &#949; &#957; &#945; &#953; &#962;]. For "doctrines" rend. "teachings." These teachings represent various phases of one radical error - the denial of Jesus's messiahship and of his messianic economy as superseding Judaism and all other means of salvation. Among them the writer's mind would naturally turn to the prescriptions concerning clean and unclean meats and sacrificial festivals. See next clause. These teachings were various as contrasted with the one teaching of the gospel; they were strange as they differed from that teaching. Comp. <a href='B:550 1:6-9'>Gal 1:6-9</a>. For poikilaiv see on <a href='B:620 3:16'>2Ti 3:16</a>. That the heart be established [&#946; &#949; &#946; &#945; &#953; &#959; &#965; &#963; &#952; &#945; &#953; &#964; &#951; &#957; &#954; &#945; &#961; &#948; &#953; &#945; &#957;]. There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in ch. 9 9, 14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See ch. <a href='B:650 3:8'>Heb 3:8</a>; <a href='B:650 3:10'>Heb 3:10</a>; <a href='B:650 3:12'>Heb 3:12</a>; <a href='B:650 3:15'>Heb 3:15</a>; <a href='B:650 4:7'>Heb 4:7</a>; <a href='B:650 4:12'>Heb 4:12</a>; <a href='B:650 8:10'>Heb 8:10</a>; especially <a href='B:650 10:22'>Heb 10:22</a>. Hence, the writer says, "it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly - established confidence, with a true heart, in full assurance of faith" : ch. 10 22; comp. <a href='B:590 3:13'>1Th 3:13</a>; <a href='B:620 2:22'>2Ti 2:22</a>.<p/>With grace, not with meats [&#967; &#945; &#961; &#953; &#964; &#953; &#959; &#965; &#946; &#961; &#969; &#956; &#945; &#963; &#953; &#957;]. The heart is the proper seat of the work of grace. Free grace is the motive - power of Christ's sacrifice (<a href='B:540 8:9'>2Co 8:9</a>; <a href='B:550 1:15'>Gal 1:15</a> ); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See <a href='B:520 5:2'>Rom 5:2</a>; <a href='B:520 5:15'>Rom 5:15</a>; <a href='B:530 14:10'>1Co 14:10</a>; <a href='B:560 2:5'>Eph 2:5</a>; <a href='B:560 2:7'>Eph 2:7</a>; <a href='B:560 2:8'>Eph 2:8</a>; <a href='B:600 2:16'>2Th 2:16</a>; <a href='B:650 2:9'>Heb 2:9</a>; <a href='B:650 4:16'>Heb 4:16</a>; <a href='B:650 10:29'>Heb 10:29</a>. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See ch. <a href='B:650 9:10'>Heb 9:10</a>. This ceremonial system yielded no permanent benefit to those who lived under it. See ch. <a href='B:650 7:25'>Heb 7:25</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 9:13'>Heb 9:13</a>; <a href='B:650 9:14'>Heb 9:14</a>; <a href='B:650 10:1'>Heb 10:1</a>; <a href='B:650 10:2'>Heb 10:2</a>; <a href='B:650 10:4'>Heb 10:4</a>. Which have not profited them that have been occupied therein [&#949; &#957; &#959; &#953; &#962; &#959; &#965; &#954; &#969; &#966; &#949; &#955; &#951; &#952; &#951; &#963; &#945; &#957; &#959; &#953; &#960; &#949; &#961; &#953; &#960; &#945; &#964; &#959; &#965; &#957; &#964; &#949; &#962;]. Lit. in the which they who walked were not profited. Peripatein to walk about is often used to express habitual practice or general conduct of life. See <a href='B:520 6:4'>Rom 6:4</a>; <a href='B:540 10:3'>2Co 10:3</a>; <a href='B:560 2:10'>Eph 2:10</a>; <a href='B:580 3:7'>Col 3:7</a>; <a href='B:580 4:5'>Col 4:5</a>.


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Those who persist in adhering to the Jewish economy can have no part in the blessing of the new covenant. The two are mutually exclusive. The statement is cast in the mould of the Jewish sacrificial ritual, and in the figure of eating a sacrificial meal.<p/>We have an altar [&#949; &#967; &#959; &#956; &#949; &#957; &#952; &#965; &#963; &#953; &#945; &#963; &#964; &#951; &#961; &#953; &#959; &#957;]. It is a mistake to try to find in the Christian economy some specific object answering to altar - either the cross, or the eucharistic table, or Christ himself. Rather the ideas of approach to God, - sacrifice, atonement, pardon and acceptance, salvation, - are gathered up and generally represented in the figure of an altar, even as the Jewish altar was the point at which all these ideas converged. The application in this broader and more general sense is illustrated by Ignatius : "If one be not within the altar (ejntov tou qusiasthriou the sacred precinct), he lacketh the bread of God.... Whosoever, therefore, cometh not to the congregation [&#949; &#960; &#953; &#964; &#959; &#945; &#965; &#964; &#959;], he doth thereby show his pride, and hath separated himself," <a href='B:560 5'>Eph 5:0</a>. Ignatius here uses the word, not of a literal altar, but of the church. Comp. Trall. 7. Again : "Hasten to come together as to one temple, even God; to one altar, even to one Jesus Christ," Magn. 7.<p/>Of which - to eat [&#949; &#958; &#959; &#965; - &#966; &#945; &#947; &#949; &#953; &#957;]. The foundation of the figure is the sacrifice of the peace or thank - offering, in which the worshippers partook of the sacrifice. See <a href='B:30 7:29-35'>Lev 7:29-35</a>; <a href='B:50 12:6'>Deu 12:6</a>; <a href='B:50 27:7'>Deu 27:7</a>. The peace - offerings were either public or private. The two lambs offered every year at Pentecost (<a href='B:30 23:19'>Lev 23:19</a> ) were a public offering, and their flesh was eaten only by the officiating priests, and within the holy place. The other public peace - offerings, after the priests had received their share, were eaten by the offerers themselves. Jehovah thus condescended to be the guest of his worshippers. The large scale on which such festivals were sometimes celebrated is illustrated in <a href='B:110 7:63'>1Ki 7:63</a>. In private peace - offerings, the breast of the victim belonged to the Lord, who gave it to the priests (<a href='B:30 7:30'>Lev 7:30</a> ), and the right shoulder was given directly to the priests by Israel (<a href='B:30 7:32'>Lev 7:32</a> ). After the ritual of waving, the entrails were consumed, and the rest was eaten by the priest or the worshippers and their invited guests, among whom were specially included the poor and the Levites.<p/>Right [&#949; &#958; &#959; &#965; &#963; &#953; &#945; &#957;]. See on <a href='B:500 1:12'>Joh 1:12</a>.<p/>Which serve the tabernacle [&#959; &#953; &#964; &#951; &#963; &#954; &#951; &#957; &#951; &#955; &#945; &#964; &#961; &#949; &#965; &#959; &#957; &#964; &#949; &#962;]. This does not mean the priests only, but the worshippers also. Skhnh tabernacle is used figuratively for the whole ceremonial economy. A reference to the priests alone is entirely foreign to the context, and to the whole drift of the discussion which contrasts the privileges of Christians at large (we) with those of Israel at large. The writer is speaking in the present tense, of institutions in operation in his own time, to which tabernacle, in any other than a figurative sense, would be inappropriate. Moreover, latreuein to serve is used throughout the N. T., with the single exception of <a href='B:650 8:5'>Heb 8:5</a>, of the service of the worshipper and not of the priest.


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The statement that the adherents of the old economy are excluded from the privileges of the new is justified by an illustrative argument drawn from the ceremonies of the Great Day of Atonement. See <a href='B:30 16'>Lev 16:0</a>, and comp. <a href='B:650 9:7'>Heb 9:7</a>. Of the victims offered on that occasion neither people nor priest were allowed to eat. The blood of the bullock and of one of the goats was carried into the sanctuary and sprinkled upon the mercy - seat, and afterward on the horns of the great altar outside; and the bodies of the slain animals were burned in a clean place outside of the camp or city. Beasts [&#950; &#969; &#969; &#957;]. Lit. living creatures. The victims for the Day of Atonement were a bullock and two young goats for sin - offerings, and two rams for burnt - offerings. Only one goat, chosen by lot, was slain; the other served as the scape - goat. Zwon animal is not used elsewhere of a sacrificial victim, either in N. T. or LXX The word in N. T. mostly in Revelation. See on <a href='B:730 1:16'>Rev 1:16</a>; <a href='B:730 4:6'>Rev 4:6</a>.<p/>Without the camp [&#949; &#958; &#969; &#964; &#951; &#962; &#960; &#945; &#961; &#949; &#956; &#946; &#959; &#955; &#951; &#962;]. Burning without the camp was also required in the case of victims offered at the consecration of the priests, <a href='B:20 29:14'>Exo 29:14</a>; at the sin - offering for the priest, <a href='B:30 4:11'>Lev 4:11</a>; <a href='B:30 4:12'>Lev 4:12</a>; and at the sin - offering for the congregation, <a href='B:30 4:21'>Lev 4:21</a>. For parembolh camp, see on <a href='B:510 21:34'>Act 21:34</a>.


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That he might sanctify the people [&#953; &#957; &#945; &#945; &#947; &#953; &#945; &#963; &#951; &#964; &#959; &#957; &#955; &#945; &#959; &#957;]. Agiazein to sanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called agioi, as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation [&#949; &#952; &#957; &#959; &#962; &#945; &#947; &#953; &#959; &#957;], a people "prepared for the Lord" (<a href='B:490 1:17'>Luk 1:17</a> ); a true Israel of God. O laov the people, or laov my people, occurs constantly in O. T. as a designation of Israel, and also in N. T. See, in this epistle, ch. <a href='B:650 5:3'>Heb 5:3</a>; <a href='B:650 7:5'>Heb 7:5</a>; <a href='B:650 7:11'>Heb 7:11</a>; <a href='B:650 7:27'>Heb 7:27</a>; <a href='B:650 9:7'>Heb 9:7</a>; <a href='B:650 9:19'>Heb 9:19</a>. The N. T. extends the title to all who, under the new dispensation, occupy the position of Israel. See <a href='B:670 2:10'>1Pe 2:10</a>; <a href='B:470 1:21'>Mat 1:21</a>; <a href='B:490 2:10'>Luk 2:10</a>; <a href='B:650 4:9'>Heb 4:9</a>; <a href='B:650 8:10'>Heb 8:10</a>; <a href='B:650 10:30'>Heb 10:30</a>; <a href='B:650 11:25'>Heb 11:25</a>.<p/>With his own blood [&#948; &#953; &#945; &#964; &#959; &#965; &#953; &#948; &#953; &#959; &#965; &#945; &#953; &#956; &#945; &#964; &#959; &#962;]. In contrast with the blood of animal - sacrifices. Comp. ch. <a href='B:650 9:12'>Heb 9:12</a>; <a href='B:650 9:28'>Heb 9:28</a>.<p/>Suffered [&#949; &#960; &#945; &#952; &#949; &#957;]. Used of Christ in Hebrews, 1st Peter, and Acts, but not in Paul, who, however, has paqhmata tou Cristou sufferings of Christ, <a href='B:540 1:5'>2Co 1:5</a>; <a href='B:570 3:10'>Phi 3:10</a> [&#945; &#965; &#964; &#959; &#965;].<p/>Without the gate [&#949; &#958; &#969; &#964; &#951; &#962; &#960; &#965; &#955; &#951; &#962;]. Gate is substituted for camp (ver. 11), as more appropriate to a city.


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Bearing his reproach [&#964; &#959; &#957; &#959; &#957; &#949; &#953; &#948; &#953; &#963; &#956; &#959; &#957; &#945; &#965; &#964; &#959; &#965; &#966; &#949; &#961; &#959; &#957; &#964; &#949; &#962;]. The reproach of exclusion from the Jewish commonwealth.


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For here have we no continuing city [&#959; &#965; &#947; &#945; &#961; &#949; &#967; &#959; &#956; &#949; &#957; &#969; &#948; &#949; &#956; &#949; &#957; &#959; &#965; &#963; &#945; &#957; &#960; &#959; &#955; &#953; &#957;]. Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (ch. <a href='B:650 8:5'>Heb 8:5</a>; <a href='B:650 9:9'>Heb 9:9</a>; <a href='B:650 9:23'>Heb 9:23</a>; <a href='B:650 9:24'>Heb 9:24</a>; <a href='B:650 10:1'>Heb 10:1</a> ), which is to be shaken and removed, even as is the city itself (xii. 27); <a href='B:650 8:13'>Heb 8:13</a>; <a href='B:650 9:10'>Heb 9:10</a>; <a href='B:650 10:9'>Heb 10:9</a>; <a href='B:650 10:18'>Heb 10:18</a>. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. One to come [&#964; &#951; &#957; &#956; &#949; &#955; &#955; &#959; &#965; &#963; &#945; &#957;]. Rend. "that which is to come." The heavenly Jerusalem. Comp. ch. <a href='B:650 11:10'>Heb 11:10</a>; <a href='B:650 11:13-16'>Heb 11:13-16</a>.<p/>The course of thought in vers. 9 - 14 is as follows : Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean : for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace.<p/>Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O. T. covenant - fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar.<p/>The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O. T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O. T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale.


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By him therefore [&#948; &#953; &#945; &#965; &#964; &#959; &#965;]. Rend. "through him." Omit therefore. A. V. follows T. R. oun. Through Jesus, and not through the Jewish ritual. Let us offer [&#945; &#957; &#945; &#966; &#949; &#961; &#969; &#956; &#949; &#957;]. Lit. bring up the offering to the altar. See <a href='B:660 2:21'>Jas 2:21</a>, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. <a href='B:670 2:5'>1Pe 2:5</a>.<p/>The sacrifice of praise [&#952; &#965; &#963; &#953; &#945; &#957; &#945; &#953; &#957; &#949; &#963; &#949; &#969; &#962;]. The Levitical term for a thank - offering. See LXX, <a href='B:30 7:2'>Lev 7:2</a>; <a href='B:30 7:3'>Lev 7:3</a>; <a href='B:30 7:5'>Lev 7:5</a>; <a href='B:140 29:31'>2Ch 29:31</a>; <a href='B:140 33:16'>2Ch 33:16</a>; <a href='B:230 49:14'>Psa 49:14</a>; <a href='B:230 49:23'>Psa 49:23</a>; <a href='B:230 106:22'>Psa 106:22</a>; <a href='B:230 115:8'>Psa 115:8</a>. Ainesiv praise, N. T. o. Often in LXX, o Class. For "the sacrifice" rend. "a sacrifice." The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N. T. see <a href='B:560 5:20'>Eph 5:20</a>; <a href='B:580 1:12'>Col 1:12</a>; <a href='B:590 5:18'>1Th 5:18</a>. The Rabbins had a saying, "in the future time all sacrifices shall cease; but praises shall not cease." Philo says : "They offer the best sacrifice who glorify with hymns the savior and benefactor, God." That is the fruit of our lips [&#964; &#959; &#965; &#964; &#949; &#963; &#964; &#953; &#957; &#954; &#945; &#961; &#960; &#959; &#957; &#967; &#949; &#953; &#955; &#949; &#969; &#957;]. Omit our. From LXX of <a href='B:350 14:3'>Hos 14:3</a>, where the Hebrew reads, "we will account our lips as calves" (offered in sacrifice). Comp. <a href='B:290 57:19'>Isa 57:19</a>. Giving thanks to his name [&#959; &#956; &#959; &#955; &#959; &#947; &#959; &#965; &#957; &#964; &#969; &#957; &#964; &#969; &#959; &#957; &#959; &#956; &#945; &#964; &#953; &#945; &#965; &#964; &#959; &#965;]. The phrase N. T. o, o LXX Rend. "of lips which make confession to his name."


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But to do good and to communicate forget [&#964; &#951; &#962; &#948; &#949; &#949; &#965; &#960; &#959; &#953; &#953; &#945; &#962; &#954; &#945; &#953; &#954; &#959; &#953; &#957; &#969; &#957; &#953; &#945; &#962; &#956; &#951; &#949; &#960; &#953; &#955; &#945; &#957; &#952; &#945; &#957; &#949; &#963; &#952; &#949;]. Lit. but be not forgetful of doing good and communicating. Eupoiia beneficence, N. T. o, o LXX, o Class. For koinwnia communication, of alms, etc., see on <a href='B:490 5:10'>Luk 5:10</a>; <a href='B:510 2:42'>Act 2:42</a>. See also <a href='B:520 14:26'>Rom 14:26</a>; <a href='B:540 8:4'>2Co 8:4</a>; <a href='B:540 9:13'>2Co 9:13</a>. Comp. the verb koinwnein to impart, <a href='B:520 12:13'>Rom 12:13</a>; <a href='B:520 14:27'>Rom 14:27</a>; <a href='B:570 4:15'>Phi 4:15</a>.


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They watch (ajgrupnousin). See on <a href='B:480 13:33'>Mar 13:33</a>, and comp. <a href='B:490 21:36'>Luk 21:36</a>; <a href='B:560 6:18'>Eph 6:18</a>.<p/>With grief [&#963; &#964; &#949; &#957; &#945; &#950; &#959; &#957; &#964; &#949; &#962;]. Lit. groaning. See <a href='B:520 8:23'>Rom 8:23</a>; <a href='B:540 5:2'>2Co 5:2</a>; <a href='B:540 5:4'>2Co 5:4</a>; <a href='B:660 5:9'>Jas 5:9</a>.<p/>Unprofitable [&#945; &#955; &#965; &#963; &#953; &#964; &#949; &#955; &#949; &#962;]. N. T. o, o LXX From aj not, and lusitelhv paying for expenses. Hence, what does not pay; unprofitable.<p/>I may be restored to you [&#945; &#960; &#959; &#954; &#945; &#964; &#945; &#963; &#964; &#945; &#952; &#969; &#965; &#956; &#953; &#957;]. Not implying imprisonment, but enforced absence through sickness or other cause.


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The God of peace. Not an O. T. phrase, and found only in Paul and Hebrews. See <a href='B:520 14:33'>Rom 14:33</a>; <a href='B:520 16:20'>Rom 16:20</a>; <a href='B:530 14:33'>1Co 14:33</a>; <a href='B:570 4:9'>Phi 4:9</a>; <a href='B:590 5:23'>1Th 5:23</a>; <a href='B:600 3:16'>2Th 3:16</a>. The phrase signifies God who is the author and giver of peace.<p/>Who brought again from the dead [&#959; &#945; &#957; &#945; &#947; &#945; &#947; &#969; &#957; &#949; &#954; &#957; &#949; &#954; &#961; &#969; &#957;]. The only direct reference in the epistle to the resurrection of Christ. ch. 6 2 refers to the resurrection of the dead generally. Anagein of raising the dead, only <a href='B:520 10:7'>Rom 10:7</a>. Rend. "brought up," and comp. Wisd. 16 13. Ana in this compound, never in N. T. in the sense of again. See on <a href='B:490 8:22'>Luk 8:22</a>; <a href='B:510 12:4'>Act 12:4</a>; <a href='B:510 16:34'>Act 16:34</a>; <a href='B:510 27:3'>Act 27:3</a>. The verb often as a nautical termt to bring a vessel up from the land to the deep water; to put to sea.<p/>That great shepherd of the sheep [&#964; &#959; &#957; &#960; &#959; &#953; &#956; &#949; &#957; &#945; &#964; &#969; &#957; &#960; &#961; &#959; &#946; &#945; &#964; &#969; &#957; &#964; &#959; &#957; &#956; &#949; &#947; &#945; &#957;]. The Greek order is, "the shepherd of the sheep the great (shepherd)." Comp. <a href='B:500 10:2'>Joh 10:2</a>; <a href='B:500 10:11'>Joh 10:11</a>; <a href='B:500 10:14'>Joh 10:14</a>; <a href='B:670 2:25'>1Pe 2:25</a>, and see <a href='B:290 63:11'>Isa 63:11</a>. Of God, <a href='B:330 34'>Eze 34:0</a>.<p/>Through the blood of the everlasting covenant [&#949; &#957; &#945; &#953; &#956; &#945; &#964; &#953; &#948; &#953; &#945; &#952; &#951; &#954; &#951; &#962; &#945; &#953; &#969; &#957; &#953; &#959; &#965;]. Rend. "in the blood of an eternal covenant." See <a href='B:450 9:11'>Zec 9:11</a>. The phrase eternal covenant N. T. o. Common in LXX; see <a href='B:10 9:16'>Gen 9:16</a>; <a href='B:10 17:19'>Gen 17:19</a>; <a href='B:30 24:8'>Lev 24:8</a>; <a href='B:100 23:5'>2Sa 23:5</a>; <a href='B:300 39:40'>Jer 39:40</a>; <a href='B:330 16:60'>Eze 16:60</a>. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N. T. associated with the resurrection, but frequently with death, especially in this epistle. See <a href='B:470 26:28'>Mat 26:28</a>; <a href='B:490 22:20'>Luk 22:20</a>; <a href='B:650 9:15'>Heb 9:15</a>; <a href='B:650 9:16'>Heb 9:16</a>; <a href='B:650 9:17'>Heb 9:17</a>; <a href='B:650 9:20'>Heb 9:20</a>. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. <a href='B:510 20:28'>Act 20:28</a>. Through this is brought about the new relation of the church with God described in ch. 8 10 ff. This tallies perfectly with the conception of "the God of peace "; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree <a href='B:300 50:5'>Jer 50:5</a>; <a href='B:300 50:19'>Jer 50:19</a>; <a href='B:330 34:25'>Eze 34:25</a>, and the entire chapter, see especially vers. 12 - 15, 23, 31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. <a href='B:290 63:11-14'>Isa 63:11-14</a>, and <a href='B:730 7:17'>Rev 7:17</a>, see note on poimanei shall shepherd. En aimati" in the blood, " is in virtue of, or in the power of the blood.


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Make you perfect [&#954; &#945; &#964; &#945; &#961; &#964; &#953; &#963; &#945; &#953; &#965; &#956; &#945; &#962;]. The verb is aptly chosen, since the readers are addressed as a body - the flock of Christ. The prayer is for the complete mutual adjustment of all the members of the flock into a perfected whole, fitted to do the perfect will of God. See on <a href='B:670 5:10'>1Pe 5:10</a>, and comp. notes on <a href='B:620 3:17'>2Ti 3:17</a>; <a href='B:530 1:10'>1Co 1:10</a>; <a href='B:540 13:11'>2Co 13:11</a>. Ignatius uses the word of the church's being joined [&#954; &#945; &#964; &#951; &#961; &#964; &#953; &#963; &#956; &#949; &#957; &#959; &#953;] in common subjection to the Bishops and the Presbytery (Eph. ii), and of himself as one composed or settled into union [&#949; &#953; &#962; &#949; &#957; &#969; &#963; &#953; &#957;], that is, avoiding division in the church (Philad. 8); and again to the Smyrnaeans (1) "I have perceived that ye are settled or compacted in faith immovable, being, as it were, nailed on the cross of the Lord Jesus Christ in flesh and in spirit."<p/>In every good work [&#949; &#957; &#960; &#945; &#957; &#964; &#953; &#945; &#947; &#945; &#952; &#969;]. A. V. follows T. R. ergw work. Rend. "in every good thing."<p/>To do his will [&#949; &#953; &#962; &#964; &#959; &#960; &#959; &#953; &#951; &#963; &#945; &#953; &#964; &#959; &#952; &#949; &#955; &#951; &#956; &#945; &#945; &#965; &#964; &#959; &#965;]. To the end that you do, etc.<p/>Working in you [&#960; &#959; &#953; &#969; &#957; &#949; &#957; &#951; &#956; &#953; &#957;]. Rend. "in us." A. V. follows T. R. uJmin you. For "working" rend. "doing." The word plays on poihsai to do. "Make you perfect to do his will, he doing in us what is well - pleasing in his sight."<p/>That which is well - pleasing in his sight [&#964; &#959; &#945; &#965; &#945; &#961; &#949; &#963; &#964; &#959; &#957; &#949; &#957; &#969; &#960; &#953; &#959; &#957; &#945; &#965; &#964; &#959; &#965;]. Comp. <a href='B:560 5:10'>Eph 5:10</a>. The phrase N. T. o. Euareston usually with the simple dative, as <a href='B:520 12:1'>Rom 12:1</a>; <a href='B:520 14:8'>Rom 14:8</a>; <a href='B:560 5:10'>Eph 5:10</a>; <a href='B:570 4:18'>Phi 4:18</a>. Comp. <a href='B:690 3:22'>1Jn 3:22</a>.


