Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb10.rwp

Text File | 1993-03-13 | 24KB | 436 lines

10:1 {Shadow} (\skian\). The contrast here between \skia\
(shadow, shade caused by interruption of light as by trees, #Mr
4:32|) and \eikôn\ (image or picture) is striking. Christ is the
\eikôn\ of God (#2Co 4:4; Col 1:15|). In #Col 2:17| Paul draws a
distinction between \skia\ for the Jewish rites and ceremonies
and \sôma\ for the reality in Christ. Children are fond of shadow
pictures. The law gives only a dim outline of the good things to
come (#9:11|). {Continually} (\eis to diênekes\). See this phrase
also in #7:3; 9:12,14|. Nowhere else in N.T. From \diênegka\
(\diapherô\), to bear through. {They can} (\dunantai\). This
reading leaves \ho nomos\ a _nominativus pendens_ (an
anacoluthon). But many MSS. read \dunatai\ (it--the law--can).
For the idea and use of \teleiôsai\ see #9:9|.

10:2 {Else they would not have ceased?} (\epei ouk an
epausanto;\). Ellipsis of condition after \epei\ (since if they
really did perfect) with the conclusion of the second-class
condition (\an\ and the aorist middle indicative of \pauomai\).
{To be offered} (\prospheromenai\). Regular idiom, participle
(present passive) with \pauomai\ (#Ac 5:42|). {Because} (\dia
to\). \Dia\ with the accusative of the articular infinitive,
"because of the having" (\echein\) as to the worshippers (\tous
latreuontas\, accusative of general reference of the articular
participle), not "would have had." {No more conscience of sins}
(\mêdemian eti suneidêsin hamartiôn\). Rather "consciousness of
sins" as in #9:14|. {Having been once cleansed} (\hapax
kekatharismenous\). Perfect passive participle of \katharizô\,
"if they had once for all been cleansed."

10:3 {A remembrance} (\anamnêsis\). A reminder. Old word from
\anamimnêskô\, to remind, as in #Lu 22:19; 1Co 11:24f|.

10:4 {Should take away} (\aphairein\). Present active infinitive
of \aphaireô\. Old verb and common in N.T., only here and #Ro
11:27| with "sins". Cf. #9:9|.

10:5 {When he cometh into the world} (\eiserchomenos eis ton
kosmon\). Reference to the Incarnation of Christ who is
represented as quoting #Ps 40:7-9| which is quoted. The text of
the LXX is followed in the main which differs from the Hebrew
chiefly in having \sôma\ (body) rather than \ôtia\ (ears). The
LXX translation has not altered the sense of the Psalm, "that
there was a sacrifice which answered to the will of God as no
animal sacrifice could" (Moffatt). So the writer of Hebrews
"argues that the Son's offering of himself is the true and final
offering for sin, because it is the sacrifice, which, according
to prophecy, God desired to be made" (Davidson). {A body didst
thou prepare for me} (\sôma katêrtisô moi\). First aorist middle
indicative second person singular of \katartizô\, to make ready,
equip. Using \sôma\ (body) for \ôtia\ (ears) does not change the
sense, for the ears were the point of contact with God's will.

10:6 {Thou hadst no pleasure} (\ouk eudokêsas\). First aorist
active indicative of \eudokeô\, common for God's good pleasure
(#Mt 3:17|). God took no pleasure in the animal offering
(\thusian\), the meal-offering (\prosphoran\), the burnt-offering
(\holokautômata\), the sin-offering (\peri hamartias\, concerning
sin).

10:7 {Then} (\tote\). When it was plain that God could not be
propitiated by such sacrifices. {Lo, I am come} (\Idou hêkô\).
The Messiah is represented as offering himself to do God's will
(\tou poiêsai to thelêma sou\, the genitive articular infinitive
of purpose). {In the roll of the book it is written of me} (\en
kephalidi bibliou gegraptai peri emou\). Stands written
(\gegraptai\, perfect passive indicative). \Kephalis\ is a
diminutive of \kephalê\ (head), a little head, then roll only
here in N.T., but in the papyri. Here it refers "to the O.T. as a
prediction of Christ's higher sacrifice" (Moffatt).

10:8 {Saying above} (\anôteron legôn\). Christ speaking as in
verse #5|. "Higher up" (\anôteron\, comparative of \anô\, up)
refers to verses #5,6| which are quoted again.

10:9 {The which} (\haitines\). "Which very things" (\thusiai\).
{Then hath he said} (\tote eirêken\). That is Christ. Perfect
active indicative with which compare \tote eipon\ (second aorist
active) in verse #7| which is quoted again. {He taketh away the
first} (\anairei to prôton\). Present active indicative of
\anaireô\, to take up, to abolish, of a man to kill (#Mt 2:16|).
By "the first" (\to prôton\) he means the system of animal
sacrifices in verse #8|. {That he may establish the second}
(\hina to deuteron stêsêi\). Purpose clause with \hina\ and the
first aorist active (transitive) subjunctive of \histêmi\, to
place. By "the second" (\to deuteron\) he means doing God's will
as shown in verse #9| (following verse #8|). This is the author's
exegesis of the Psalm.

10:10 {We have been sanctified} (\hêgiasmenoi esmen\).
Periphrastic perfect passive indicative of \hagiazô\, to set
apart, to sanctify. The divine will, unfulfilled in animal
sacrifices, is realized in Christ's offering of himself. "He came
to be a great High Priest, and the body was prepared for him,
that by the offering of it he might put sinful men for ever into
the perfect religious relation to God" (Denney, _The Death of
Christ_, p. 234).

10:11 {Standeth} (\hestêken\). Perfect active indicative of
\histêmi\ (intransitive), vivid picture. {Ministering and
offering} (\leitourgôn kai prospherôn\). Present active
participles graphically describing the priest. {Take away}
(\perielein\). Second aorist active infinitive of \periaireô\,
old verb to take from around, to remove utterly as in #Ac 27:20|.

10:12 {When he had offered} (\prosenegkas\). Second aorist active
participle (with first aorist ending \-as\ in place of \-on\) of
\prospherô\, single act in contrast to present participle
\prospherôn\ above. {One sacrifice} (\mian thusian\). This the
main point. The one sacrifice does the work that the many failed
to do. One wonders how priests who claim that the "mass" is the
sacrifice of Christ's body repeated explain this verse. {For
ever} (\eis to diênekes\). Can be construed either with \mian
thusian\ or with \ekathisen\ (sat down). See #1:3| for
\ekathisen\.

10:13 {Henceforth expecting} (\to loipon ekdechomenos\). "For the
rest" or "for the future" (\to loipon\, accusative of extent of
time). The expectant attitude of Christ here is that of final and
certain victory (#Joh 16:33; 1Co 15:24-28|). {Till his enemies be
made} (\heôs tethôsin hoi echthroi autou\). Purpose and temporal
clause with \heôs\ and the first aorist passive subjunctive of
\tithêmi\. He quotes #Ps 110:1| again.

10:14 {He hath perfected} (\teteleiôken\). Perfect active
indicative of \teleioô\. He has done what the old sacrifices
failed to do (verse #1|). {Them that are sanctified} (\tous
hagiazomenous\). Articular participle (accusative case) present
passive of \hagiazô\ (note perfect in verse #10|) either because
of the process still going on or because of the repetition in so
many persons as in #2:11|.

10:15 {And the Holy Ghost also beareth witness to us} (\marturei
de hêmin kai to pneuma to hagion\). \Martureô\ is common in Philo
for Scripture quotation. The author confirms his interpretation
of #Ps 40:7-9| by repeating from Jeremiah (#Jer 31:31ff.|) what
he had already quoted (#8:8-12|). {After he hath said} (\meta to
eirêkenai\). Accusative case after \meta\ of the articular
infinitive perfect active, "after the having said."

10:16 {With them} (\pros autous\). The author changes \tôi oikôi
Israel\ (#8:10|) thus without altering the sense. He also changes
the order of "heart" (\kardias\) and "mind" (\dianoian\) from
that in #8:10|.

10:17 Here again the writer adds "their iniquities" (\tôn
anomiôn\) to "sins" of #8:12| and reads \mnêsthêsomai\ (first
future passive) with \ou mê\ rather than \mnêsthô\ (first aorist
passive subjunctive) of #8:12| (the more common idiom). It is
uncertain also whether the writer means verse #17| to be the
principal clause with #15,16| as subordinate or the whole
quotation to be subordinate to \meta to eirêkenai\ of verse #15|
with anacoluthon in verse #18|. At any rate verse #17| in the
quotation does not follow immediately after verse #16| as one can
see in #8:10-12| (skipping part of #8:10| and all of #8:11|).

10:18 {There is no more offering for sin} (\ouketi prosphora peri
hamartias\). This is the logical and triumphant conclusion
concerning the better sacrifice offered by Christ (#9:13-10:18|).
As Jeremiah had prophesied, there is actually remission
(\aphesis\, removal) of sins. Repetition of the sacrifice is
needless.

10:19 {Having therefore} (\echontes oun\). The author now gives a
second (the first in #8:1-6|) resumé of the five arguments
concerning the superior priestly work of Christ (#10:19-25|)
coupled with an earnest exhortation like that in #4:14-16|, with
which he began the discussion, before he proceeds to treat at
length the fifth and last one, the better promises in Christ
(#10:26-12:3|). {Boldness} (\parrêsian\). This is the dominant
note all through the Epistle (#3:6; 4:16; 10:19,35|). They were
tempted to give up Christ, to be quitters. Boldness (courage) is
the need of the hour. {Into the holy place} (\tôn hagiôn\). That
is, the heavenly sanctuary where Jesus is (#6:18-20|). This is
the better sanctuary (#9:1-12|). {By the blood of Jesus} (\en tôi
haimati Iêsou\). This is the better sacrifice just discussed
(#9:13-10:18|).

10:20 {By the way which he dedicated for us} (\hên enekainisen
hêmin hodon\). This "new" (\prosphaton\, freshly killed, newly
made, from \pros\ and the root of \phatos\, in the papyri, only
here in N.T.) and "living" (\zôsan\) Jesus opened ("dedicated")
for us by his Incarnation and Death for us. Thus he fulfilled
God's promise of the "New Covenant" (#8:7-13|) in Jeremiah. The
language is highly symbolic here and "through the veil" here is
explained as meaning the flesh of Christ, his humanity, not the
veil opening into heaven (#6:20|). Some do take "veil" here as
obscuring the deity of Christ rather than the revelation of God
in the human body of Christ (#Joh 1:18; 14:9|). At any rate
because of the coming of Christ in the flesh we have the new way
opened for access to God (#Heb 2:17f.; 4:16|).

10:21 {A great priest} (\hierea megan\). As has been shown in
#4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\).
As God's Son (#3:5f.|).

10:22 {Let us draw near} (\proserchômetha\). Present middle
volitive subjunctive as in #4:16| with which exhortation the
discussion began. There are three exhortations in verses #22:25|
(Let us draw near, \proserchômetha\, let us hold fast,
\katechômen\, let us consider one another, \katanoômen
allêlous\). Four items are added to this first exhortation. {With
a true heart} (\meta alêthinês kardias\). With loyalty and
fealty. {In fulness of faith} (\en plêrophoriâi pisteôs\). See
#6:11| for this very phrase. {Having our hearts sprinkled from an
evil conscience} (\rerantismenoi tas kardias apo suneidêseôs
ponêras\). Perfect passive participle of \rantizô\ with the
accusative retained in the passive, an evident allusion to the
sprinkling of blood in the old tabernacle (#9:18-22|) and the
shedding of Christ's blood for the cleansing of our consciences
(#10:1-4|). Cf. #1Pe 1:2| for "the sprinkling of the blood of
Jesus Christ." {Our body washed with pure water} (\lelousmenoi to
sôma hudati katharôi\). Perfect passive (or middle) of \louô\,
old verb to bathe, to wash. Accusative also retained if passive.
\Hudati\ can be either locative (in) or instrumental (with). See
#Eph 5:26; Tit 3:5| for the use of \loutron\. If the reference
here is to baptism (quite doubtful), the meaning is a symbol
(Dods) of the previous cleansing by the blood of Christ.

10:23 {Let us hold fast} (\katechômen\). Present (keep on holding
fast) active volitive subjunctive of \katechô\ as in #3:6,14|.
{That it waver not} (\aklinê\). Common compound adjective (alpha
privative and \klinô\, unwavering, not leaning, here only in N.T.
It is a confession of hope, not of despair. {That promised} (\ho
epaggeilamenos\). First aorist middle articular participle of
\epaggellô\. This is the argument remaining to be discussed
(#10:26-12:3|) and already alluded to (#6:13f.; 8:6|). The
ministry of Jesus rests upon "better promises." How better? God
is "faithful," but he made the other promises also. We shall see.

10:24 {Let us consider one another} (\katanoômen allêlous\).
Present (keep on doing so) active volitive subjunctive of
\katanoeô\. The verb used about Jesus in #3:1|. {To provoke}
(\eis paroxusmon\). Our very word "paroxysm," from \paroxunô\
(\para, oxunô\ from \oxus\, sharp), to sharpen, to stimulate, to
incite. So here in good sense (for incitement to), but in #Ac
15:39| the word is used of irritation or contention as in the LXX
and Demosthenes. Hippocrates uses it for "paroxysm" in disease
(so in the papyri). {Unto love and good works} (\agapês kai kalôn
ergôn\). Objective genitive. So Paul seeks to stir up the
Corinthians by the example of the Macedonians (#2Co 8:1-7|).

10:25 {Not forsaking} (\mê egkataleipontes\). "Not leaving
behind, not leaving in the lurch" (#2Ti 4:10|). {The assembling
of yourselves together} (\tên episunagôgên heautôn\). Late double
compound from \episunagô\, to gather together (\sun\) besides
(\epi\) as in #Mt 23:37; Lu 17:27|. In N.T. only here and #2Th
2:1|. In an inscription 100 B.C. for collection of money
(Deissmann, _Light_, etc., p. 103). {As the custom of some is}
(\kathôs ethos tisin\). "As is custom to some." For \ethos\
(custom) see #Lu 22:39; Joh 19:40|. Already some Christians had
formed the habit of not attending public worship, a perilous
habit then and now. {So much the more as} (\tosoutôi mallon
hosôi\). Instrumental case of measure or degree, "by so much the
more as," both with \tosoutôi\ and \hosôi\. {The day drawing
nigh} (\eggizousan tên hêmeran\). The Second Coming of Christ
which draws nearer all the time (#Ro 13:12|).

10:26 {If we sin wilfully} (\hekousiôs hamartanontôn hêmôn\).
Genitive absolute with the present active participle of
\hamartanô\, circumstantial participle here in a conditional
sense. {After that we have received} (\meta to labein\). "After
the receiving" (accusative case of the articular infinitive
second aorist active of \lambanô\ after \meta\). {Knowledge}
(\epignôsin\). "Full knowledge," as in #6:4f|. {There remaineth
no more} (\ouketi apoleipetai\). "No longer is there left behind"
(present passive indicative as in #4:9|), for one has renounced
the one and only sacrifice for sin that does or can remove sin
(#10:1-18|).

10:27 {Expectation} (\ekdochê\). Usually reception or
interpretation from \ekdechomai\ (#Heb 11:10|), only here in N.T.
and in unusual sense like \prosdokia\, like \apekdechomai\ (#Ro
8:19,23,25|), this sense apparently "coined by the writer"
(Moffatt) from his use of \ekdechomai\ in #10:13|. The papyri
have it in the sense of interpretation. {A fierceness of fire}
(\puros zêlos\). An anger (zeal, jealousy) marked (genitive) by
fire. Language kin to that in #Isa 26:11; Zep 1:19; Ps 79:5|. See
also #2Th 1:8-10| for a like picture of destined doom. {Devour}
(\esthiein\). "To eat" (figuratively), present active infinitive.
{The adversaries} (\tous hupenantious\). Old double compound
adjective (\hupo, en, antios\), in N.T. only here and #Col 2:14|.
Those directly opposite.

10:28 {Hath set at naught} (\athetêsas\). First aorist active
participle of \atheteô\, late compound, very common in LXX, from
alpha privative and \tithêmi\, to render null and void, to set
aside, only here in Hebrews (see #Mr 7:9|), but note \athetêsis\
(#Heb 7:18; 9:26|). {Without mercy} (\chôris oiktirmôn\). See
#2Co 1:3|. This was the law (#De 17:6|) for apostates. {On the
word of two or three} (\epi dusin ê trisin\). "On the basis of
two or three." For this use of \epi\ with the locative see
#9:17|.

10:29 {How much} (\posôi\). Instrumental case of degree or
measure. An argument from the less to the greater, "the first of
Hillel's seven rules for exegesis" (Moffatt). {Think ye}
(\dokeite\). An appeal to their own sense of justice about
apostates from Christ. {Sorer} (\cheironos\). "Worse,"
comparative of \kakos\ (bad). {Punishment} (\timôrias\). Genitive
case with \axiôthêsetai\ (first future passive of \axioô\, to
deem worthy). The word \timôria\ originally meant vengeance. Old
word, in LXX, only here in N.T. {Who hath trodden under foot the
Son of God} (\ho ton huion tou theou katapatêsas\). First aorist
active articular participle of \katapateô\, old verb (#Mt 5:13|)
for scornful neglect like #Zec 12:3|. See same idea in #Heb 6:6|.
{Wherewith he was sanctified} (\en hôi hêgiasthê\). First aorist
passive indicative of \hagiazô\. It is an unspeakable tragedy
that should warn every follower of Christ not to play with
treachery to Christ (cf. #6:4-8|). {An unholy thing} (\koinon\).
Common in the sense of uncleanness as Peter used it in #Ac
10:14|. Think of one who thus despises "the blood of Christ
wherewith he was sanctified." And yet there are a few today who
sneer at the blood of Christ and the gospel based on his atoning
sacrifice as "a slaughter house" religion! {Hath done despite}
(\enubrisas\). First aorist active participle of \enubrizô\, old
verb to treat with contumely, to give insult to, here only in the
N.T. It is a powerful word for insulting the Holy Spirit after
receiving his blessings (#6:4|).

10:30 {We know him that said} (\oidamen ton eiponta\). God lives
and is true to his word. He quotes #De 32:35| (cf. #Ro 12:19|).
For \ekdikêsis\ see #Lu 18:7f|. God is the God of justice. He is
patient, but he will punish. {And again} (\kai palin\). #De
32:36|.

10:31 {A fearful thing} (\phoberon\). Old adjective (from
\phobeô\, to frighten). In N.T. only in Heb. (#10:27,31; 12:21|).
The sense is not to be explained away. The wrath of God faces
wrongdoers. {To fall} (\to empesein\). "The falling" (articular
infinitive second aorist active of \empiptô\, to fall in,
followed here by \eis\). We are not dealing with a dead or an
absentee God, but one who is alive and alert (#3:12|).

10:32 {Call to remembrance} (\anamimnêskesthe\). Present middle
imperative of \anamimnêskô\, as in #2Co 7:15| "remind
yourselves." The former days were some distance in the past
(#5:12|), some years at any rate. It is a definite experience of
people in a certain place. Jerusalem Christians had had
experiences of this nature, but so had others. {After ye were
enlightened} (\phôtisthentes\). First aorist passive participle
of \phôtizô\ in the same sense as in #6:4| (regeneration) and
like "the full knowledge of the truth" in #10:26|. {Conflict}
(\athlêsin\). Late word from \athleô\, to engage in a public
contest in the games (#2Ti 2:5|), only here in the N.T. It occurs
in the inscriptions. Cf. #2:10| for the benefit of "sufferings"
in training.

10:33 {Partly} (\touto men\) {and partly} (\touto de\).
Accusative of general reference (\touto\) with \men\ and \de\ for
contrast. {Being made a gazing-stock} (\theatrizomenoi\). Late
verb to bring upon the stage, to hold up to derision. See Paul's
use of \theatron\ of himself in #1Co 4:9|. {By reproaches and
afflictions} (\oneidismois te kai thlipsesin\). Instrumental
case. See #Ro 15:3|. {Partakers} (\koinônoi\). Partners (#Lu
5:10|) with those (\tôn\ objective genitive). {So used} (\houtôs
anastrephomenôn\). Present middle articular participle of
\anastrephô\, to conduct oneself (#2Co 1:12|).

10:34 {Ye had compassion on} (\sunepathêsate\). First aorist
active indicative of \sunpatheô\, old verb to have a feeling
with, to sympathize with. {Them that were in bonds} (\tois
desmiois\). Associative instrumental case, "with the prisoners"
(the bound ones). Used of Paul (#Eph 3:1; 2Ti 1:8|). {Took
joyfully} (\meta charas prosedexasthe\). First aorist middle
(indirect) indicative, "ye received to yourselves with joy." See
#Ro 13:1,3; 15:7|. {The spoiling} (\tên harpagên\). "The
seizing," "the plundering." Old word from \harpazô\. See #Mt
23:35|. {Of your possessions} (\tôn huparchontôn humôn\). "Of
your belongings." Genitive of the articular present active neuter
plural participle of \huparchô\ used as a substantive (cf.
\humôn\ genitive) as in #Mt 19:21|. {That ye yourselves have}
(\echein heautous\). Infinitive (present active of \echô\) in
indirect discourse after \ginôskontes\ (knowing) with the
accusative of general reference (\heautous\, as to yourselves),
though some MSS. omit \heautous\, some have \heautois\ (dative,
for yourselves), and some \en heautois\ (in yourselves). The
predicate nominative \autoi\ could have been used agreeing with
\ginôskontes\ (cf. #Ro 1:22|). {A better possession} (\kreissona
huparxin\). Common word in the same sense as \ta huparchonta\
above, in N.T. only here and #Ac 2:45|. In place of their
plundered property they have treasures in heaven (#Mt 6:20|).
{Abiding} (\menousan\). Present active participle of \menô\. No
oppressors (legal or illegal) can rob them of this (#Mt
6:19ff.|).

10:35 {Cast not away therefore your boldness} (\mê apobalête oun
tên parrêsian humôn\). Prohibition with \mê\ and the second
aorist active subjunctive of \apoballô\. Old verb to throw away
from one as worthless, only twice in the N.T., here in a
figurative sense and #Mr 10:50| in a literal sense (garment by
Bartimaeus). The Jewish Christians in question were in peril of a
panic and of stampeding away from Christ. Recall \katechômen\ in
verse #23|.

10:36 {Which} (\hêtis\). Your boldness of verse #35|. {Recompense
of reward} (\misthapodosian\). Late double compound, like
\misthapodotês\ (#Heb 11:6|), from \misthos\ (reward, wages) and
\apodidômi\, to give back, to pay (repay). In N.T. only here,
#2:2; 11:26|. {Of patience} (\hupomonês\). Old word for remaining
under trial (#Lu 8:15|). This was the call of the hour then as
now. {Having done the will of God} (\to thelêma tou theou\). This
is an essential prerequisite to the exercise of patience and to
obtain the promised blessing. There is no promise to those who
patiently keep on doing wrong. {That ye may receive the promise}
(\hina komisêsthe tên epaggelian\) Purpose clause with \hina\ and
the first aorist middle subjunctive of \komizô\, old verb to
carry (#Lu 7:37|), in the middle to get back one's own (#Mt
25:27|), to receive. See also #11:39|. Now the author is ready to
develop this great idea of receiving the promise in Christ.

10:37 {A very little while} (\mikron hoson hoson\). From #Isa
26:20| as an introduction to the quotation from #Hab 2:3f|. {He
that cometh} (\ho erchomenos\). The article \ho\ is added to
\erchomenos\ in #Hab 2:3| and is given here a Messianic
application.

10:38 {If he shrink back} (\ean huposteilêtai\). Condition of
third class with \ean\ and the first aorist middle subjunctive of
\hupostellô\, old verb to draw oneself under or back, to
withdraw, as already in #Ac 20:20,27; Ga 2:12|. See #Ro 1:17| for
the quotation also of "the just shall live by faith."

10:39 {But we} (\hêmeis de\). In contrast to renegades who do
flicker and turn back from Christ. {Of them that shrink back unto
perdition} (\hupostolês eis apôleian\). Predicate genitive of
\hupostolê\, as in #12:11|, from \hupostellô\ with same sense
here, stealthy retreat in Plutarch, dissimulation in Josephus.
Here alone in the N.T. {Unto the saving of the soul} (\eis
peripoiêsin psuchês\). Old word from \peripoieô\, to reserve, to
preserve (#Lu 17:33|) to purchase (#Ac 20:28|). So here
preserving or saving one's life as in Plato, but possession in
#Eph 1:14|, obtaining in #1Th 4:9|. Papyri have it in sense of
preservation.