Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb12.rwp

Text File | 1993-03-13 | 24KB | 414 lines

12:1 {Therefore} (\toigaroun\). Triple compound inferential
participle (\toi, gar, oun\) like the German _doch denn nun_, a
conclusion of emphasis, old particle, in N.T. only here and #1Th
4:8|. There should be no chapter division here, since #12:1-3|
really is the climax in the whole argument about the better
promises (#10:19-12:3|) with a passionate appeal for loyalty to
Christ. {Us also} (\kai hêmeis\). We as well as "these all" of
#11:39| and all the more because of the "something better" given
us in the actual coming of Christ. {Compassed about} (\echontes
perikeimenon\). Literally, "having (\echontes\, present active
participle of \echô\) lying around us" (\perikeimenon\, present
middle participle of \perikeimai\, old verb as in #Lu 17:2|).
{Cloud of witnesses} (\nephos marturôn\). Old word (Latin
_nubes_), here only in the N.T., for vast mass of clouds.
\Nephelê\ is a single cloud. The metaphor refers to the great
amphitheatre with the arena for the runners and the tiers upon
tiers of seats rising up like a cloud. The \martures\ here are
not mere spectators (\theatai\), but testifiers (witnesses) who
testify from their own experience (#11:2,4,5,33,39|) to God's
fulfilling his promises as shown in chapter #Heb 11|. {Laying
aside} (\apothemenoi\). Second aorist-middle (indirect, from
ourselves) participle of \apotithêmi\, old verb as in #Col 3:8|
(laying off old clothes). The runners ran in the stadium nearly
naked. {Every weight} (\ogkon panta\). Old word (kin to
\enegkein, pherô\) like \phortos, baros\. Here every encumbrance
that handicaps like doubt, pride, sloth, anything. No trailing
garment to hinder or trip one. {The sin which doth so easily
beset us} (\tên euperistaton hamartian\). "The easily besetting
sin." There are a dozen possible renderings of this double
compound verbal from \eu\, well, and \periistêmi\, to place
around or to stand around (intransitive). The Vulgate has
_circumstans nos peccatum_ (the sin standing around us). Probably
this is the true idea here, "the easily encompassing (or
surrounding) sin." In this case apostasy from Christ was that
sin. In our cases it may be some other sin. The verbal adjective
reminds one of the ring of wild beasts in the jungle that
encircle the camp-fire at night each ready to pounce upon a
careless victim. {Let us run} (\trechômen\). Present active
volitive subjunctive of \trechô\, "let us keep on running." {With
patience} (\di' hupomonês\). Not with impatience, doubt, or
despair. {The race that is set before us} (\ton prokeimenon hêmin
agôna\). Note the article and the present middle participle of
\prokeimai\, old compound (already in #6:18|, and also in
#12:2|). Dative case (\hêmin\) of personal interest.

12:2 {Looking unto} (\aphorôntes eis\). Present active participle
of \aphoraô\, old verb to look away, "looking away to Jesus." In
N.T. only here and #Php 2:23|. Fix your eyes on Jesus, after a
glance at "the cloud of witnesses," for he is the goal. Cf. Moses
in #11:26| (\apeblepen\). {The author} (\ton archêgon\). See
#2:10| for this word. "The pioneer of personal faith" (Moffatt).
{Perfecter} (\teleiôtên\). A word apparently coined by the writer
from \teleioô\ as it has been found nowhere else. Vulgate has
_consummator_. {For the joy} (\anti tês charas\). Answering to,
in exchange for (verse #16|), at the end of the race lay the joy
"set before him" (\prokeimenês autôi\), while here was the Cross
(\stauron\) at this end (the beginning of the race) which he
endured (\hupemeinen\, aorist active indicative of \hupomenô\),
{despising shame} (\aischunês kataphronêsas\). The cross at his
time brought only shame (most shameful of deaths, "yea, the death
of the cross" #Php 2:8|). But Jesus despised that, in spite of
the momentary shrinking from it, and did his Father's will by
submitting to it. {Hath sat down} (\kekathiken\). Perfect active
indicative of \kathizô\, and still is there (#1:3|).

12:3 {Consider} (\analogisasthe\). First aorist middle imperative
of \analogizomai\, old word to reckon up, to compare, to weigh,
only here in the N.T. See \katanoêsate\ in #3:1|. Understanding
Jesus is the key to the whole problem, the cure for doubt and
hesitation. {Endured} (\hupomemenêkota\). Perfect active
participle of the same verb \hupomenô\ used in verse #2|.
{Gainsaying} (\antilogian\). Old word from \antilogos\ (from
\antilegô\), already in #6:16; 7:7|. {Of sinners} (\hupo tôn
hamartôlôn\). "By sinners." {Against themselves} (\eis
heautous\). Against their better selves if a genuine reading. But
\eis heauton\ (against himself), against Christ, is far more
likely correct. {That ye wax not weary} (\hina mê kamête\).
Negative final clause with \hina mê\ and the second aorist active
subjunctive of \kamnô\, old verb to be weary as here or sick as
in #Jas 5:15|. {Fainting in your souls} (\tais psuchais humôn
ekluomenoi\). Present passive participle of \ekluô\, old verb to
loosen out, to set free, and in passive to be enfeebled, to be
tired out (here in soul with locative case), as in verse #5|. The
rest of the Epistle drives home the argument.

12:4 {Resisted} (\antikatestête\). Second aorist active
indicative (intransitive) of the double compound
\antikathistêmi\, old verb to stand in opposition against in line
of battle, intransitively to stand face to face (\anti\) against
(\kata\), here only in the N.T. {Unto blood} (\mechris
haimatos\). "Up to blood." As was true of Jesus and many of the
other heroes of faith in chapter #Heb 11|. {Striving}
(\antagônizomenoi\). Present middle participle of
\antagônizomai\, old verb with the same figure in
\antikatestête\. {Against sin} (\pros hamartian\). Face to face
with sin as in verse #1|.

12:5 {Ye have forgotten} (\eklelêsthe\). Perfect middle
indicative of \eklanthanô\, to cause to forget, old verb, here
only in the N.T. with genitive case as usual. {Reasoneth with
you} (\humin dialegetai\). Present middle indicative of
\dialegomai\, old verb to ponder different (\dia-\) things, to
converse, with dative. Cf. #Ac 19:8f|. The quotation is from #Pr
3:11f|. {Regard not lightly} (\mê oligôrei\). Prohibition with
\mê\ and the present active imperative of \oligôreô\, old verb
from \oligôros\ and this from \oligos\ (little) and \hôra\
(hour), old verb, here only in N.T. {Chastening} (\paideias\).
Old word from \paideuô\, to train a child (\pais\), instruction
(#2Ti 3:16|), which naturally includes correction and punishment
as here. See also #Eph 6:4|. {Nor faint} (\mêde ekluou\).
Prohibition with \mê\ and present passive imperative of \ekluô\
(see verse #3|).

12:6 {Scourgeth} (\mastigoi\). Present active indicative of
\mastigoô\, old verb from \mastix\ (whip). This is a hard lesson
for God's children to learn and to understand. See #5:7| about
Jesus.

12:7 {That ye endure} (\hupomenete\). Present active indicative
or present active imperative and so just "endure for chastening."
{Dealeth with you} (\humin prospheretai\). Present middle
indicative of \prospherô\, but this sense of bearing oneself
towards one with the dative here only in the N.T., though often
in the older Greek. {What} (\tis\). Interrogative. {Whom}
(\hon\). Relative. Cf. #Mt 7:9|.

12:8 {If ye are without chastening} (\ei chôris este paideias\).
Condition of first class, determined as fulfilled. Note position
of \este\ (are) between the preposition \chôris\ and \paideias\
(ablative case). {Have been made} (\gegonasin\). Perfect active
indicative of \ginomai\. {Partakers} (\metochoi\). Partners
(#3:14|). {Then} (\ara\). Accordingly, correspondingly.
{Bastards} (\nothoi\). Old word, here only in N.T. Illegitimate.

12:9 {Furthermore} (\eita\). The next step in the argument (#Mr
4:17|). {We had} (\eichomen\). Imperfect indicative of customary
action, "we used to have." {To chasten us} (\paideutas\).
Predicate accusative after \eichomen\, "as chasteners." Old word
from \paideuô\, as agent (\-tês\). Only once in LXX (#Ho 5:2|)
and twice in N.T. (here and #Ro 2:20|). {We gave them reverence}
(\enetrepometha\). Imperfect middle of old word \entrepô\, to
turn in or at. Here "we turned ourselves to" as in #Mt 21:37|,
habitual attitude of reverence. {Shall we be in subjection}
(\hupotagêsometha\). Second future passive of \hupotassô\. There
is no \de\ here to correspond to \men\ in the first part of the
verse. {Unto the father of spirits} (\tôi patri tôn pneumatôn\).
Rather, "Unto the Father of our spirits" (note article \ton\). As
God is.

12:10 {They} (\hoi men\). Demonstrative \hoi\ in contrast
(\men\). {Chastened} (\epaideuon\). Imperfect active, used to
chasten. {As seemed good to them} (\kata to dokoun autois\).
"According to the thing seeming good to them." \Dokoun\ is
present active neuter singular articular participle of \dokeô\.
{But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our
profit} (\epi to sumpheron\). Present active articular neuter
singular participle of \sumpherô\, to bear together as in #1Co
12:7|. {That we may be partakers} (\eis to metalabein\).
Articular second aorist active infinitive of \metalambanô\ with
\eis\ for purpose, "for the partaking." {Of his holiness} (\tês
hagiotêtos autou\). Genitive with \metalabein\ (to share in).
Rare word, in N.T. only here and #2Co 1:12|.

12:11 {For the present} (\pros to paron\). A classical phrase
(Thucydides), \pros\ with the accusative neuter singular
articular participle of \pareimi\, to be beside. {Not joyous, but
grievous} (\ou charas, alla lupês\). Predicate ablative
(springing from) or predicate genitive (marked by). Either makes
sense, but note predicate ablative in #2Co 4:7| (\kai tou theou
kai mê ex hêmôn\). {Peaceable fruit} (\karpon eirênikon\). Old
adjective from \eirênê\ (peace), in N.T. only here and #Jas
3:17|. Peaceable after the chastening is over. {Exercised
thereby} (\di' autês gegumnasmenois\). Perfect passive participle
(dative case) of \gumnazô\, state of completion, picturing the
discipline as a gymnasium like #5:14; 1Ti 4:17|.

12:12 {Wherefore} (\dio\). Because of the chastening. {Lift up}
(\anorthôsate\). First aorist active imperative of \anorthoô\,
old compound (from \ana, orthos\) to make straight, in N.T. here
and #Lu 13:13; Ac 15:16|. {Hang down} (\pareimenas\). Perfect
passive participle of \pariêmi\, old verb to let pass, to relax,
in N.T. only here and #Lu 11:42|. {Palsied} (\paralelumena\).
Perfect passive participle of \paraluô\, old verb to loosen on
the side, to dissolve, to paralyze (#Lu 5:18,24|).

12:13 {Straight paths} (\trochias orthas\). Track of a wheel
(\trochos\, #Jas 3:6| from \trechô\, to run), here only in N.T.
"Straight (\orthas\) wheel tracks." {Be not turned out of the
way} (\hina mê ektrapêi\). Negative final clause with \hina mê\
and second aorist passive of \ektrepô\, old verb to turn out, to
twist, to put out of joint. So #1Ti 1:6|. Vivid picture of
concern for the lame (\chôlon\, as in #Mt 11:5|). Graphic picture
of concern for the weak, a good argument for prohibition also.

12:14 {Follow after peace} (\eirênên diôkete\). Give peace a
chase as if in a hunt. {With all men} (\meta pantôn\). Like
Paul's use of \diôkô\ with \eirênên\ in #Ro 14:19| and his to \ex
humôn\ (so far as proceeds from you) in #12:18|. This lesson the
whole world needs including Christians. {Sanctification}
(\hagiasmon\). Consecration as in #1Th 4:7; Ro 6:19|, etc.
{Without which} (\hou chôris\). Ablative case of the relative
with \chôris\ (post positive here). About seeing God compare #Mt
5:8| where we have \katharoi\.

12:15 {Looking carefully} (\episkopountes\). Present active
participle of \episkopeô\, to have oversight, in N.T. only here
and #1Pe 5:2|. Cf. \episcopos\ (bishop). {Lest there be any man}
(\mê tis\). Negative purpose clause with \ei\ (present active
subjunctive) omitted. {Falleth short of} (\husterôn apo\).
Present active participle of \hustereô\ (see #4:1|) agreeing with
\tis\. Followed here by \apo\ and the ablative. {Root of
bitterness}. (\riza pikrias\). Quoted from #De 29:18|. Vivid
picture. {Springing up} (\anô phuousa\). Present active
participle of \phuô\, to sprout. Pictured here as a quick
process. Also from #De 29:18|. {Trouble} (\enochlêi\). Present
active subjunctive (in final clause with \mê tis\) of \enochleô\,
old verb to trouble with a crowd, to annoy. In N.T. only here and
#Lu 6:18|. {Be defiled} (\mianthôsin\). First aorist passive
subjunctive (in final clause with \mê\) of \mianô\, old verb to
dye, to stain, to defile as in #Tit 1:15| (the conscience). The
contagion of sin is terrible as any disease.

12:16 {Profane} (\bebêlos\). Trodden under foot, unhallowed (#1Ti
1:9|). {For one mess of meat} (\anti brôseôs mias\). Idea of
exchange, "for one act of eating" (#1Co 8:4|). {Sold}
(\apedeto\). Second aorist middle indicative from #Ge 25:31,33|,
and with irregular form for \apedoto\ (regular \mi\ form). {His
own birthright} (\ta prôtotokia heautou\). From Genesis also and
in Philo, only here in N.T. From \prôtotokos\ (first born, #Heb
1:6|).

12:17 {Ye know} (\iste\). Regular form for the second person of
\oida\ rather than the _Koiné_ \oidate\. {He was rejected}
(\apedokimasthê\). First aorist passive indicative of
\apodokimazô\, old verb to disapprove (#Mt 21:42|). {Place of
repentance} (\metanoias topon\). \Metanoia\ is change of mind and
purpose, not sorrow though he had tears (\meta dakruôn\)
afterwards as told in #Ge 27:38|. He sought it (\autên\, the
blessing \eulogian\) with tears, but in vain. There was no change
of mind in Isaac. The choice was irrevocable as Isaac shows (#Ge
27:33|). Esau is a tragic example of one who does a wilful sin
which allows no second chance (#Heb 6:6; 10:26|). The author
presses the case of Esau as a warning to the Christians who were
tempted to give up Christ.

12:18 {Ye are not come} (\ou proselêluthate\). Perfect active
indicative of \proserchomai\. There is no word here in the Greek
for "a mount" like \orei\ in verses #20,22| (and #Ex 19:12f.; De
4:11|), but it is clearly understood since the dative participles
agree with it unless they be taken as descriptive of \puri\ ("a
palpable and kindled fire " when \puri\ would be the dative case
after \proselêluthate\). {That might be touched}
(\psêlaphômenôi\). Present passive participle (dative case) of
\psêlaphaô\, old verb to handle, to touch (#Lu 24:39|). {That
burned with fire} (\kekaumenôi puri\). Perfect passive participle
of \kaiô\, old verb to burn, with instrumental case \puri\
(fire), unless the other view (above) is correct.

12:19 {Unto blackness} (\gnophôi\). Dative case of \gnophos\
(late form for earlier \dnophos\ and kin to \nephos\, cloud),
here only in N.T. Quoted here from #Ex 10:22|. {Darkness}
(\zophôi\). Old word, in Homer for the gloom of the world below.
In the Symmachus Version of #Ex 10:22|, also in #Jude 1:6; 2Pe
2:4,15|. {Tempest} (\thuellêi\). Old word from \thuô\ (to boil,
to rage), a hurricane, here only in N.T. From #Ex 10:22|. {The
sound of a trumpet} (\salpiggos êchôi\). From #Ex 19:16|. \Echos\
is an old word (our \echo\) as in #Lu 21:25; Ac 2:2|. {The voice
of words} (\phônêi rêmatôn\). From #Ex 19:19; De 4:12|. {Which
voice} (\hês\). Relative referring to \phônê\ (voice) just
before, genitive case with \akousantes\ (heard, aorist active
participle). {Intreated} (\parêitêsanto\). First aorist middle
(indirect) indicative of \paraiteomai\, old verb, to ask from
alongside (#Mr 15:6|), then to beg away from oneself, to
depreciate as here, to decline (#Ac 25:11|), to excuse (#Lu
14:18|), to avoid (#1Ti 4:7|). {That no word should be spoken
unto them} (\prostethênai autois logon\). First aorist passive
infinitive of \prostithêmi\, old word to add, here with
accusative of general reference (\logon\), "that no word be added
unto them." Some MSS. have here a redundant negative \mê\ with
the infinitive because of the negative idea in \parêitêsanto\ as
in #Ga 5:7|.

12:20 {For they could not endure} (\ouk epheron gar\). Imperfect
active of \pherô\, "for they were not enduring (bearing)." {That
which was enjoined} (\to diastellomenon\). Present passive
articular participle of \diastellô\, old verb to distinguish, to
dispose, to order. The quotation is from #Ex 19:12f|. The people
appealed to Moses (#Ex 20:19|) and the leaders did so also (#De
5:23f.|), both in terror. {If even} (\kan\). "Even if." Condition
of third class with second aorist active subjunctive of
\thigganô\ as in #11:28|, followed by genitive \orous\
(mountain). {It shall be stoned} (\lithobolêthêsetai\). From #Ex
19:13|. Late compound verb from \lithobolos\ (from \lithos,
ballô\) as in #Mt 21:35|.

12:21 {Fearful} (\phoberon\). As in #10:27,31|, only in Heb. in
N.T. {The appearance} (\to phantazomenon\). Present passive
articular participle of \phantazô\, old verb from \phainô\, to
make visible, here only in N.T. "The manifestation." {I
exceedingly fear and quake} (\ekphobos eimi kai entromos\). "I am
terrified (\ekphobos\, late compound like \ekphobeô\, to
frighten, #Mr 9:6|) and trembling" (\entromos\, late compound
like \entremô\, to tremble at, as in #Ac 7:32; 16:29|).
\Ekphobos\ is quoted from #De 9:19|.

12:22 {But} (\alla\). Sharp contrast to verse #18| with same form
\proselêluthate\. {Unto Mount Zion} (\Siôn orei\). Dative case of
\oros\, as with the other substantives. In contrast to Mount
Sinai (verses #18-21|). Paul has contrasted Mount Sinai (present
Jerusalem) with the Jerusalem above (heaven) in #Ga 4:21-31|.
{City} (\polei\). As in #11:10,16|. Heaven is termed thus a
spiritual mountain and city. {The heavenly Jerusalem}
(\Ierousalem epouraniôi\). See #11:10,16; Isa 60:14|.
{Innumerable hosts of angels} (\muriasin aggelôn\). "Myriads of
angels." \Murias\ is an old word (from \murios\, #1Co 4:15|) as
in #Lu 12:1|.

12:23 {To the general assembly} (\panêgurei\). Old word (from
\pas\ and \aguris, ageirô\). Here only in N.T. \Panêgurizô\
occurs in #Isa 66:10| for keeping a festal holiday. Possibly to
be connected with \aggelôn\, though not certain. {Church of the
firstborn} (\ekklêsiâi prôtotokôn\). Probably an additional item
besides the angelic host as the people of Israel are called
firstborn (#Ex 4:22|). The word \ekklêsia\ here has the general
sense of all the redeemed, as in #Mt 16:18; Col 1:18; Eph
5:24-32|, and equivalent to the kingdom of God. {Who are enrolled
in heaven} (\apogegrammenôn en ouranois\). Perfect passive
participle of \apographô\, old verb to write off, to copy, to
enroll as in #Lu 2:1,3,5| (only N.T. examples). Enrolled as
citizens of heaven even while on earth (#Lu 10:20; Php 1:27;
3:20; 4:3; Re 13:8|, etc.). {To God the Judge of all} (\kritêi
theôi pantôn\). All these chief substantives in the dative case.
People should not forget that God is the Judge of all men. {Made
perfect} (\teteleiômenôn\). Perfect passive participle of
\teleioô\, perfected at last (#11:40|).

12:24 {To Jesus} (\Iêsou\). This great fact is not to be
overlooked (#Php 2:10f.|). He is there as Lord and Saviour and
still "Jesus." {The mediator of a new covenant} (\diathêkês neas
mesitêi\). As already shown (#7:22; 8:6,8,9,10; 9:15|) and now
gloriously consummated. {To the blood of sprinkling} (\haimati
rantismou\). As in #9:19-28|. {Than Abel} (\para ton Abel\).
Accusative as in #1:4|. {Better} (\kreitton\). Comparative of
\kalos\. Abel's blood still speaks (#11:4|), but it is as nothing
compared to that of Jesus.

12:25 {See} (\blepete\). Earnest word as in #3:12|. Driving home
the whole argument of the Epistle by this powerful contrast
between Mount Zion and Mount Sinai. The consequences are dreadful
to apostates now, for Zion has greater terrors than Sinai, great
as those were. {That ye refuse not} (\mê paraitêsêsthe\).
Negative purpose with \mê\ and the first aorist middle
subjunctive of \paraiteomai\, the same verb used in verse #19|
about the conduct of the Israelites at Sinai and also below. {Him
that speaketh} (\ton lalounta\). Present active articular
participle of \laleô\ as in verse #24| (Jesus speaking by his
blood). {For if they did not escape} (\ei gar ekeinoi ouk
exephugon\). Condition of first class with \ei\ and second aorist
active indicative of \ekpheugô\, to escape. Direct reference to
Sinai with use of the same verb again (\paraitêsamenoi\, when
they refused). {Him that warned} (\ton chrêmatizonta\). That is
Moses. For \chrêmatizô\ see #8:5; 11:7|. {Much more we} (\polu
mallon hêmeis\). Argument from the less to the greater, \polu\,
adverbial accusative case. The verb has to be supplied from the
condition, "We shall not escape." Our chance to escape is far
less, "we who turn away (\apostrephomenoi\, middle participle,
turn ourselves away from) the one from heaven (\ton ap'
ouranôn\)," God speaking through his Son (#1:2|).

12:26 {Then shook} (\esaleusen tote\). Old verb as in #Mt 11:7|.
{He hath promised} (\epêggeltai\). Perfect middle indicative of
\epaggellô\ and it still holds. He quotes #Hag 2:6|. {Will I make
to tremble} (\seisô\). Old and strong verb (here future active)
\seiô\, to agitate, to cause to tremble as in #Mt 21:10|. The
author applies this "yet once more" (\eti hapax\) and the
reference to heaven (\ton ouranon\) to the second and final
"shaking" at the Second Coming of Jesus Christ for judgement
(#9:28|).

12:27 {And this word} (\to de\). He uses the article to point out
"\eti hapax\" which he explains (\dêloi\, signifies, present
active indicative of \dêloô\). {The removing} (\tên metathesin\).
For this word see #7:12; 11:5|. For the transitory nature of the
world see #1Co 7:31; 1Jo 2:17|. "There is a divine purpose in the
cosmic catastrophe" (Moffatt). {Made} (\pepoiêmenôn\). Perfect
passive participle of \poieô\. Made by God, but made to pass
away. {That those things which are not shaken may remain} (\hina
meinêi ta mê saleuomena\). Final clause with \mê\ and the first
aorist active subjunctive of \menô\. The Kingdom of God is not
shaken, fearful as some saints are about it.

12:28 {Wherefore} (\dio\). Ground for loyalty to Christ and for
calm trust in God. {That cannot be shaken} (\asaleuton\). Old
compound with alpha privative and the verbal adjective from
\saleuô\ just used. In N.T. only here and #Ac 27:41|. {Let us
have grace} (\echômen charin\). Present active volitive
subjunctive of \echô\, "Let us keep on having grace" as in
#4:16|, though it can mean "Let us keep on having gratitude" as
in #Lu 17:9|. {Whereby} (\di' hês\). That is \dia charitos\. {We
may offer service} (\latreuômen\). This subjunctive in a relative
clause can be volitive like \echômen\ just before (cf. imperative
\stête\ in #1Pe 5:12|) or it might be the futuristic subjunctive
as in #8:3| (\ho prosenegkêi\). {Well pleasing} (\euarestôs\).
Old compound adverb, here only in N.T. {With reverence and awe}
(\meta eulabeias kai deous\). For \eulabeia\ see #5:7; 11:7|.
\Deos\ is apprehension of danger as in a forest. "When the voice
and tread of a wild beast are distinctly heard close at hand the
\deos\ becomes \phobos\" (Vincent).

12:29 {A consuming fire} (\pur katanaliskon\). From #De 4:24|.
Present active participle of \katanaliskô\, old compound verb,
here only in the N.T. This verse is to be coupled with #10:31|.