06800
 \\That\\ (\\hops\\). Rather than the more common final particle \\hina\\.
 Connected with \\mneian poioumenos\\. \\The fellowship of thy faith\\ (\\h\\
 \\koinnia ts pistes sou\\). Partnership like
 # Php 1:5
 in (objective genitive, \\pistes\\). \\Effectual\\ (\\energs\\). Common
 adjective, like \\energos\\ (at work), in N.T. only here,
 # 1Co 16:9; Heb 4:12
 Papyri use \\energos\\ of a mill in working order, of ploughed land,
 etc. \\In you\\ (\\en humin\\). Some MSS. have \\en hmin\\ (in us), itacism
 and common.

06801
 \\I had\\ (\\eschon\\). Ingressive second aorist active indicative of
 \\ech\\, not \\eichomn\\ as the Textus Receptus has it. Paul refers to
 his joy when he first heard the good news about Philemon's
 activity (verse
 # 5
 \\The hearts\\ (\\ta splagchna\\). See
 # Php 1:8
 for this use of this word for the nobler viscera (heart, lungs,
 liver) and here for the emotional nature. \\Have been refreshed\\
 (\\anapepautai\\). Perfect passive indicative of old compound verb
 \\anapau\\ as in
 # Mt 11:28
 a relief and refreshment whether temporary
 # Mr 6:31
 or eternal
 # Re 14:13

06802
 \\Though I have\\ (\\echn\\). Concessive participle (present active).
 \\That which is befitting\\ (\\to ankon\\). Neuter singular accusative
 of the articular participle (present active) of \\ank\\, to come up
 to requirements and so to be befitting. For idea in \\ank\\, see
 # Col 3:18; Eph 5:4
 This idiom is in later writers. \\I rather beseech\\ (\\mllon\\
 \\parakal\\). Rather than command (\\epitass\\) which he has a perfect
 right to do.

06803
 \\Paul the aged\\ (\\Paulos presbuts\\). Paul is called \\neanias\\ (a young
 man) at the stoning of Stephen
 # Ac 7:58
 He was perhaps a bit under sixty now. Hippocrates calls a man
 \\presbuts\\ from 49 to 56 and \\gern\\ after that. The papyri use
 \\presbuts\\ for old man as in
 # Lu 1:18
 of Zacharias and in
 # Tit 2:2
 But in
 # Eph 6:20
 Paul says \\presbeu en halusei\\ (I am an ambassador in a chain).
 Hence Lightfoot holds that here \\presbuts\\ = \\presbeuts\\ because of
 common confusion by the scribes between \\u\\ and \\eu\\. In the LXX four
 times the two words are used interchangeably. There is some
 confusion also in the papyri and the inscriptions. Undoubtedly
 ambassador (\\presbeuts\\) is possible here as in
 # Eph 6:20
 (\\presbeu\\) though there is no real reason why Paul should not
 term himself properly "Paul the aged."

06804
 \\For my child\\ (\\peri tou emou teknou\\). Tender and affectionate
 reference to Onesimus as his spiritual child. \\Whom I have\\
 \\begotten in my bonds\\ (\\hon egennsa en tois desmois\\). First aorist
 active indicative of \\genna\\, to beget. See
 # 1Co 4:15
 for this figurative sense. Paul is evidently proud of winning
 Onesimus to Christ though a prisoner himself.

06805
 \\Onesimus\\ (\\Onsimon\\). A common name among slaves and made like
 Chresimus, Chrestus. The word is from \\onsis\\ (profit) and that
 from \\oninmi\\, to profit, to help. \\Who was aforetime unprofitable\\
 \\to thee\\ (\\ton pote soi achrston\\). "The once to thee useless one."
 Play (pun) on the meaning of the name Onesimus (\\onsimos\\, useful)
 as once "useless" (\\achrstos\\, verbal adjective, \\a\\ privative and
 \\chraomai\\, to use). \\But now is profitable to thee and to me\\ (\\nuni\\
 \\de soi kai emoi euchrston\\). "But now to thee and to me useful."
 Still further play on the name Onesimus by \\euchrston\\ (verbal
 adjective from \\eu\\ and \\chraomai\\, to use). Ethical dative here
 (\\soi, emoi\\).

06806
 \\I have sent back\\ (\\anepempsa\\). Epistolary aorist. As it will look
 when Onesimus arrives. \\In his own person\\ (\\auton\\). "Himself,"
 intensive pronoun with \\hon\\ (whom). \\My very heart\\ (\\ta ema\\
 \\splagchna\\). As in verse
 # 7
 He almost loves Onesimus as his own son.

06807
 \\I would fain have kept\\ (\\eboulomn katechein\\). Imperfect middle
 and present infinitive, "I was wishing to hold back." Again from
 the standpoint of the arrival of Onesimus. \\In thy behalf\\ (\\huper\\
 \\sou\\). So "in thy stead," "in place of thee." \\He might minister\\
 (\\diakoni\\). Present active subjunctive (retained after \\eboulomn\\)
 with \\hina\\, purpose continued, "that he might keep on
 ministering."

06808
 \\Without thy mind\\ (\\chris ts ss gnms\\). Judgment, purpose
 # 1Co 1:10; 7:25
 Ablative case with \\chris\\ (apart from). \\I would do nothing\\ (\\ouden\\
 \\thelsa poisai\\). First aorist active indicative of \\thel\\, I
 decided, I wished, decision reached (cf. \\eboulomn\\ in verse
 # 13
 \\Thy goodness\\ (\\to agathon sou\\). Neuter articular adjective (thy
 good deed). \\As of necessity\\ (\\hs kata anagkn\\). "As if according
 to compulsion." See
 # 2Co 9:7
 \\But of free will\\ (\\alla kata hekousion\\). According to what is
 voluntary
 # Nu 15:3
 Perhaps \\tropon\\ (way, manner) is to be understood with the
 adjective \\hekousios\\ (old word, here alone in N.T.), from \\hekn\\
 # 1Co 9:17; Ro 8:20

06809
 \\Perhaps\\ (\\tacha\\). Old adverb, in N.T. only here and
 # Ro 5:7
 \\That thou shouldst have him\\ (\\hina auton apechis\\). Final clause
 with \\hina\\ and present active subjunctive of \\apech\\, to have back,
 "that thou might keep on having him back." \\For ever\\ (\\ainion\\).
 "Eternal," here and hereafter. Surely a noble thing for Paul to
 say and a word that would touch the best in Philemon.

06810
 \\No longer as a servant\\ (\\ouketi hs doulon\\). "No longer as a
 slave." So it has to be here. So it should be always. Paul sends
 Onesimus, the converted runaway slave, back to his legal master,
 but shows that he expects Philemon the Christian to treat
 Onesimus as a brother in Christ, not as a slave. \\But more than a\\
 \\servant\\ (\\all' huper doulon\\). "But beyond a slave."  \\A brother\\
 \\beloved\\ (\\adelphon agapton\\). A brother in Christ. \\How much rather\\
 \\to thee\\ (\\posi de mllon soi\\). "By how much more to thee,"
 because of Philemon's legal ownership of this now Christian
 slave. "In the flesh Philemon had the brother for a slave; in the
 Lord he had the slave for a brother" (Meyer).

06811
 \\If then thou countest me a partner\\ (\\ei oun me echeis koinnon\\).
 As I assume that you do, condition of the first class. \\Receive\\
 \\him as myself\\ (\\proslabou auton hs eme\\). "Take him to thyself
 (indirect second aorist middle of \\proslamban\\ as in
 # Ac 18:26
 as myself." Surpassing delicacy and consummate tact. These words
 sound the death-knell of human slavery wherever the spirit of
 Christ is allowed to have its way. It has been a long and hard
 fight to break the shackles of human bondage even in Christian
 countries and there are still millions of slaves in pagan and
 Mohammedan lands. Paul wrote these words with wisdom and courage
 and sincerity.

06812
 \\But if he hath wronged thee at all\\ (\\ei de ti dikse se\\).
 Condition of the first class, assumed to be true. Onesimus did
 wrong (\\dikse\\, first aorist active indicative of \\adiko\\, to
 wrong, without justice). He had probably robbed Philemon before
 he ran away. \\Or oweth\\ (\\ opheilei\\). Delicate way of putting the
 stealing. \\Put that to mine account\\ (\\touto emoi ellog\\). Present
 active imperative of \\elloga\\. In the _Koin_ verbs in \\-e\\ often
 appear in \\-a\\ like \\elee, elea\\. So with \\elloge\\ as \\elloga\\,
 late verb in inscriptions and papyri (Deissmann, _Light, etc._,
 p. 84), though in N.T. only here and
 # Ro 5:13
 It means to set to one's account.

06813
 \\Write\\ (\\egrapsa\\). Epistolary aorist. \\With mine hand\\ (\\ti emi\\
 \\cheiri\\). Instrumental case and a note of hand that can be
 collected. See
 # 2Th 3:17; 1Co 16:21; Col 4:18
 \\I will repay it\\ (\\eg apotis\\). Future active indicative of
 \\apotin\\ (\\apoti\\) to pay back, to pay off. The more usual word was
 \\apods\\. This is Paul's promissory note. Deissmann (_Light,
 etc._, p. 331) notes how many of the papyri are concerning debts.
 \\That I say not\\ (\\hina m leg\\). Neat idiom as in
 # 2Co 9:4
 delicately reminding Philemon that Paul had led him also to
 Christ. \\Thou owest to me even thine own self besides\\ (\\kai seauton\\
 \\moi prosopheileis\\). Old verb, only here in N.T., Paul using the
 verb \\opheil\\ of verse
 # 18
 with \\pros\\ added. He used every available argument to bring
 Philemon to see the higher ground of brotherhood in Christ about
 Onesimus.

06814
 \\Let me have joy of thee\\ (\\eg sou onaimn\\). Second aorist middle
 optative of \\oninmi\\, old verb, only here in N.T. Optative the
 regular construction for a wish about the future. "May I get
 profit from thee in the Lord." \\Refresh my heart in Christ\\
 (\\anapauson mou ta splagchna en Christi\\). See verse
 # 7
 for \\anapauson\\ (first aorist active imperative of \\anapau\\) and
 \\splagchna\\ (3 times in this letter,
 # 7,12,20

06815
 \\Obedience\\ (\\hupakoi\\). "Compliance" seems less harsh to us in the
 light of
 # 9
 \\I write\\ (\\egrapsa\\). Epistolary aorist again. \\Even beyond what I\\
 \\say\\ (\\kai huper ha leg\\). That can only mean that Paul "knows"
 (\\eids\\, second perfect active participle of \\oida\\) that Philemon
 will set Onesimus free. He prefers that it come as Philemon's
 idea and wish rather than as a command from Paul. Paul has been
 criticized for not denouncing slavery in plain terms. But, when
 one considers the actual conditions in the Roman empire, he is a
 wise man who can suggest a better plan than the one pursued here
 for the ultimate overthrow of slavery.

06816
 \\But withal\\ (\\hama de\\). Along with your kindly reception of
 Onesimus. On \\hama\\, see
 # Ac 24:26; 27:40
 \\A lodging\\ (\\xenian\\). Old word from \\xenos\\, stranger. In N.T. only
 here and
 # Ac 28:23
 \\I shall be granted unto you\\ (\\charisthsomai humin\\). First future
 passive of \\charizomai\\. Used either as a favour as here and
 # Ac 3:14
 or for destruction
 # Ac 25:11

06817
 \\Epaphras\\ (\\Epaphrs\\). The Colossian preacher who apparently
 started the work in Colossae, Hierapolis, and Laodicea, and who
 had come to Rome to enlist Paul's help in the fight against
 incipient Gnosticism in the Lycus Valley. \\My fellow-prisoner\\ (\\ho\\
 \\sunaichmaltos mou\\).
 See note on "Ro 16:7"
  for this word, also in
 # Col 4:10
 Used metaphorically like the verb \\aichmaltiz\\ in
 # 2Co 10:5
 though some hold that Epaphras became a prisoner with Paul in
 Rome.

06818
 The other "co-workers" (\\sunergoi\\) here (Mark, Aristarchus, Demas,
 Luke) are all named in detail in
 # Col 4:10-14
 with kindly words.

06819
 \\Grace\\ (\\h charis\\). This great word occurred in the greeting
 (verse
 # 3
 as it does in the farewell.

06820
 \\God\\ (\\ho theos\\). This Epistle begins like Genesis and the Fourth
 Gospel with God, who is the Author of the old revelation in the
 prophets and of the new in his Son. Verses
 # 1-3
 are a _proemium_ (Delitzsch) or introduction to the whole
 Epistle. The periodic structure of the sentence
 # 1-4
 reminds one of
 # Lu 1:1-4, Ro 1:1-7, 1Jo 1:1-4
 The sentence could have concluded with \\en huii\\ in verse
 # 2
 but by means of three relatives (\\hon, di' hou, hos\\) the author
 presents the Son as "the exact counterpart of God" (Moffatt). \\Of\\
 \\old time\\ (\\palai\\). "Long ago" as in
 # Mt 11:21
 \\Having spoken\\ (\\lalsas\\). First aorist active participle of \\lale\\,
 originally chattering of birds, then used of the highest form of
 speech as here. \\Unto the fathers\\ (\\tois patrasin\\). Dative case.
 The Old Testament worthies in general without "our" or "your" as
 in
 # Joh 6:58; 7:22; Ro 9:5
 \\In the prophets\\ (\\en tois prophtais\\). As the quickening power of
 their life (Westcott). So
 # 4:7
 \\By divers portions\\ (\\polumers\\). "In many portions." Adverb from
 late adjective \\polumers\\ (in papyri), both in _Vettius Valens_,
 here only in N.T., but in Wisdom 7:22 and Josephus (_Ant_. VIII,
 3, 9). The Old Testament revelation came at different times and
 in various stages, a progressive revelation of God to men. \\In\\
 \\divers manners\\ (\\polutrops\\). "In many ways." Adverb from old
 adjective \\polutropos\\, in Philo, only here in N.T. The two adverbs
 together are "a sonorous hendiadys for 'variously'" (Moffatt) as
 Chrysostom (\\diaphors\\). God spoke by dream, by direct voice, by
 signs, in different ways to different men (Abraham, Jacob, Moses,
 Elijah, Isaiah, etc.).

06821
 \\At the end of these days\\ (\\ep' eschatou tn hmern toutn\\). In
 contrast with \\palai\\ above. \\Hath spoken\\ (\\elalsen\\). First aorist
 indicative of \\lale\\, the same verb as above, "did speak" in a
 final and full revelation. \\In his Son\\ (\\en huii\\). In sharp
 contrast to \\en tois prophtais\\. "The Old Testament slopes upward
 to Christ" (J. R. Sampey). No article or pronoun here with the
 preposition \\en\\, giving the absolute sense of "Son." Here the idea
 is not merely what Jesus said, but what he is (Dods), God's Son
 who reveals the Father
 # Joh 1:18
 "The revelation was a _son-revelation_" (Vincent). \\Hath\\
 \\appointed\\ (\\ethken\\). First aorist (kappa aorist) active of
 \\tithmi\\, a timeless aorist. \\Heir of all things\\ (\\klronomon\\
 \\pantn\\). See
 # Mr 12:6
 for \\ho klronomos\\ in Christ's parable, perhaps an allusion here
 to this parable (Moffatt). The idea of sonship easily passes into
 that of heirship
 # Ga 4:7; Ro 8:17
 See the claim of Christ in
 # Mt 11:27; 28:18
 even before the Ascension. \\Through whom\\ (\\di' hou\\). The Son as
 Heir is also the Intermediate Agent (\\dia\\) in the work of creation
 as we have it in
 # Col 1:16; Joh 1:3
 \\The worlds\\ (\\tous ainas\\). "The ages" (_secula_, Vulgate). See
 # 11:3
 also where \\tous ainas=ton kosmon\\ (the world) or the universe
 like \\ta panta\\ (the all things) in
 # 1:3; Ro 11:36; Col 1:16
 The original sense of \\ain\\ (from \\aei\\, always) occurs in
 # Heb 5:20
 but here "by metonomy of the container for the contained"
 (Thayer) for "the worlds" (the universe) as in LXX, Philo,
 Josephus.

06822
 \\Being\\ (\\n\\). Absolute and timeless existence (present active
 participle of \\eimi\\) in contrast with \\genomenos\\ in verse
 # 4
 like \\n\\ in
 # Joh 1:1
 (in contrast with \\egeneto\\ in
 # 1:14
 and like \\huparchn\\ and \\genomenos\\ in
 # Php 2:6
 \\The effulgence of his glory\\ (\\apaugasma ts doxs\\). The word
 \\apaugasma\\, late substantive from \\apaugaz\\, to emit brightness
 (\\aug, augaz\\ in
 # 2Co 4:4
 here only in the N.T., but in Wisdom 7:26 and in Philo. It can
 mean either reflected brightness, refulgence (Calvin, Thayer) or
 effulgence (ray from an original light body) as the Greek fathers
 hold. Both senses are true of Christ in his relation to God as
 Jesus shows in plain language in
 # Joh 12:45; 14:9
 "The writer is using metaphors which had already been applied to
 Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits
 the context better, though it gives the idea of eternal
 generation of the Son
 # Joh 1:1
 the term Father applied to God necessarily involving Son. See
 this same metaphor in
 # 2Co 4:6
 \\The very image of his substance\\ (\\charaktr ts hupostases\\).
 \\Charaktr\\ is an old word from \\charass\\, to cut, to scratch, to
 mark. It first was the agent (note ending \\=tr\\) or tool that did
 the marking, then the mark or impress made, the exact
 reproduction, a meaning clearly expressed by \\charagma\\
 # Ac 17:29; Re 13:16
 Menander had already used (Moffatt) \\charaktr\\ in the sense of our
 "character." The word occurs in the inscriptions for "person" as
 well as for "exact reproduction" of a person. The word
 \\hupostasis\\ for the being or essence of God "is a philosophical
 rather than a religious term" (Moffatt). Etymologically it is the
 sediment or foundation under a building (for instance). In
 # 11:1
 \\hypostasis\\ is like the "title-deed" idea found in the papyri.
 Athanasius rightly used
 # Heb 1:1-4
 in his controversy with Arius. Paul in
 # Php 2:5-11
 pictures the real and eternal deity of Christ free from the
 philosophical language here employed. But even Paul's simpler
 phrase \\morph theou\\ (the form of God) has difficulties of its
 own. The use of \\Logos\\ in
 # Joh 1:1-18
 is parallel to
 # Heb 1:1-4
 \\And upholding\\ (\\phern te\\). Present active participle of \\pher\\
 closely connected with \\n\\ (being) by \\te\\ and like
 # Col 1:17
 in idea. The newer science as expounded by Eddington and Jeans is
 in harmony with the spiritual and personal conception of creation
 here presented. \\By the word of his power\\ (\\ti rmati ts dunames\\
 \\autou\\). Instrumental case of \\rma\\ (word). See
 # 11:3
 for \\rmati theou\\ (by the word of God) as the explanation of
 creation like Genesis, but here \\autou\\ refers to God's Son as in
 # 1:2
 \\Purification of sins\\ (\\katharismon tn hamartin\\). \\Katharismos\\ is
 from \\kathariz\\, to cleanse
 # Mt 8:3; Heb 9:14
 here only in Hebrews, but in same sense of cleansing from sins,
 # 2Pe 1:9; Job 7:21
 Note middle participle \\poisamenos\\ like \\heuramenos\\ in
 # 9:12
 This is the first mention of the priestly work of Christ, the
 keynote of this Epistle. \\Sat down\\ (\\ekathisen\\). First aorist
 active of \\kathiz\\, "took his seat," a formal and dignified act.
 \\Of the Majesty on high\\ (\\ts megalosuns en hupslois\\). Late word
 from \\megas\\, only in LXX
 # De 32:3; 2Sa 7:23
 etc.), Aristeas,
 # Heb 1:3; 8:1; Jude 1:25
 Christ resumed his original dignity and glory
 # Joh 17:5
 The phrase \\en hupslois\\ occurs in the Psalms
 # Ps 93:4
 here only in N.T., elsewhere \\en hupsistois\\ in the highest
 # Mt 21:9; Lu 2:14
 or \\en tois epouraniois\\ in the heavenlies
 # Eph 1:3,20
 Jesus is here pictured as King (Prophet and Priest also) Messiah
 seated at the right hand of God.

06823
 \\Having become\\ (\\genomenos\\). Second aorist middle participle of
 \\ginomai\\. In contrast with on in verse
 # 3
 \\By so much\\ (\\tosouti\\). Instrumental case of \\tosoutos\\ correlative
 with \\hosi\\ (as) with comparative in both clauses (\\kreittn\\,
 better, comparative of \\kratus\\, \\diaphorteron\\, more excellent,
 comparative of \\diaphoros\\). \\Than the angels\\ (\\tn aggeln\\).
 Ablative of comparison after \\kreittn\\, as often. \\Than they\\ (\\par'\\
 \\autous\\). Instead of the ablative \\autn\\ here the preposition \\para\\
 (along, by the side of) with the accusative occurs, another
 common idiom as in
 # 3:3; 9:23
 \\Diaphoros\\ only in Hebrews in N.T. except
 # Ro 12:6
 \\Hath inherited\\ (\\keklronomken\\). Perfect active indicative of
 \\klronome\\ (from \\klronomos\\, heir, verse
 # 2
 and still inherits it, the name (\\onoma\\, oriental sense of rank)
 of "Son" which is superior to prophets as already shown
 # 1:2
 and also to angels
 # 1:4-2:18
 as he now proceeds to prove. Jesus is superior to angels as God's
 Son, his deity
 # 1:4-2:4
 The author proves it from Scripture
 # 1:4-14

06824
 \\Unto which\\ (\\Tini\\). "To which individual angel." As a class angels
 are called sons of God (Elohim)
 # Ps 29:1
 but no single angel is called God's Son like the Messiah in
 # Ps 2:7
 Dods takes "have I begotten thee" (\\gegennka se\\, perfect active
 indicative of \\genna\\) to refer to the resurrection and ascension
 while others refer it to the incarnation. \\And again\\ (\\kai palin\\).
 This quotation is from
 # 2Sa 7:14
 Note the use of \\eis\\ in the predicate with the sense of "as" like
 the Hebrew (LXX idiom), not preserved in the English. See
 # Mt 19:5; Lu 2:34
 Like Old English "to" or "for." See
 # 2Co 6:18; Re 21:7
 for the same passage applied to relation between God and
 Christians while here it is treated as Messianic.

06825
 \\And when he again bringeth in\\ (\\hotan de palin eisagagi\\).
 Indefinite temporal clause with \\hotan\\ and second aorist active
 subjunctive of \\eisag\\. If \\palin\\ is taken with \\eisagagi\\, the
 reference is to the Second Coming as in
 # 9:28
 If \\palin\\ merely introduces another quotation
 # Ps 97:7
 parallel to \\kai palin\\ in verse
 # 5
 the reference is to the incarnation when the angels did worship
 the Child Jesus
 # Lu 2:13
 There is no way to decide certainly about it. \\The first-born\\ (\\ton\\
 \\prtotokon\\). See
 # Ps 89:28
 For this compound adjective applied to Christ in relation to the
 universe see
 # Col 1:15
 to other men,
 # Ro 8:29; Col 1:18
 to the other children of Mary,
 # Lu 2:7
 here it is used absolutely. \\The world\\ (\\tn oikoumenn\\). "The
 inhabited earth." See
 # Ac 17:6
 \\Let worship\\ (\\proskunsatsan\\). Imperative first aorist active
 third plural of \\proskune\\, here in the full sense of worship, not
 mere reverence or courtesy. This quotation is from the LXX of
 # De 32:43
 but is not in the Hebrew, though most of the LXX MSS. (except F)
 have \\huioi theou\\, but the substance does occur also in
 # Ps 97:7
 with \\hoi aggeloi autou\\.

06826
 \\Of the angels\\ (\\pros tous aggelous\\). "With reference to" (\\pros\\) as
 in
 # Lu 20:9
 So "of the Son" in verse
 # 8
 Note \\men\\ here and \\de\\ in verse
 # 8
 in carefully balanced contrast. The quotation is from
 # Ps 104:4
 \\Winds\\ (\\pneumata\\). "Spirits" the word also means. The meaning
 (note article with \\aggelous\\, not with \\pneumata\\) apparently is one
 that can reduce angels to the elemental forces of wind and fire
 (Moffatt). \\A flame of fire\\ (\\puros phloga\\). Predicate accusative
 of \\phlox\\, old word, in N.T. only here and
 # Lu 16:24
 Lunemann holds that the Hebrew here is wrongly rendered and means
 that God makes the wind his messengers (not angels) and flaming
 fire his servants. That is all true, but that is not the point of
 this passage. Preachers also are sometimes like a wind-storm or a
 fire.

06827
 \\O God\\ (\\ho theos\\). This quotation (the fifth) is from
 # Ps 45:7
 A Hebrew nuptial ode (\\epithalamium\\) for a king treated here as
 Messianic. It is not certain whether \\ho theos\\ is here the
 vocative (address with the nominative form as in
 # Joh 20:28
 with the Messiah termed \\theos\\ as is possible,
 # Joh 1:18
 or \\ho theos\\ is nominative (subject or predicate) with \\estin\\ (is)
 understood: "God is thy throne" or "Thy throne is God." Either
 makes good sense. \\Sceptre\\ (\\rabdos\\). Old word for walking-stick,
 staff
 # Heb 11:21

06828
 \\Hath anointed thee\\ (\\echrisen se\\). First aorist active indicative
 of \\chri\\, to anoint, from which verb the verbal \\Christos\\
 (Anointed One) comes. See Christ's use of \\echrisen\\ in
 # Lu 4:18
 from
 # Isa 66:1
 \\With the oil of gladness\\ (\\elaion agalliases\\). Accusative case
 with \\echrisen\\ (second accusative besides \\se\\). Perhaps the festive
 anointing on occasions of joy
 # 12:2
 See
 # Lu 1:44
 \\Fellows\\ (\\metochous\\). Old word from \\metech\\, partners, sharers, in
 N.T. only in Hebrews save
 # Lu 5:7
 Note \\para\\ with accusative here, beside, beyond, above (by
 comparison, extending beyond).

06829
 \\Lord\\ (\\Kurie\\). In the LXX, not in the Hebrew. Quotation (the
 sixth) from
 # Ps 102:26-28
 through verses
 # 10-12
 Note emphatic position of \\su\\ here at the beginning as in verses
 # 11-12
 (\\su de\\). This Messianic Psalm pictures the Son in his Creative
 work and in his final triumph. \\Hast laid the foundation\\
 (\\ethemelisas\\). First aorist active of \\themelio\\, old verb from
 \\themelios\\ (foundation) for which see
 # Col 1:23

06830
 \\They\\ (\\autoi\\). The heavens (\\ouranoi\\). \\Shall perish\\
 (\\apolountai\\). Future middle of \\apollumi\\. Modern scientists no
 longer postulate the eternal existence of the heavenly bodies.
 \\But thou continuest\\ (\\su de diameneis\\). This is what matters most,
 the eternal existence of God's Son as Creator and Preserver of
 the universe
 # Joh 1:1-3; Col 1:14
 \\Shall wax old\\ (\\palaithsontai\\). First future passive indicative
 of \\palaio\\, from \\palaios\\, for which see
 # Lu 12:33; Heb 8:13

06831
 \\A mantle\\ (\\peribolaion\\). Old word for covering from \\pariball\\, to
 fling around, as a veil in
 # 1Co 11:15
 nowhere else in N.T. \\Shalt thou roll up\\ (\\helixeis\\). Future active
 of \\heliss\\, late form for \\heiliss\\, in N.T. only here and
 # Re 6:14
 to fold together. \\As a garment\\ (\\hs himation\\). LXX repeats from
 # 11
 \\They shall be changed\\ (\\allagsontai\\). Second future passive of
 \\allass\\, old verb, to change. \\Shall not fail\\ (\\ouk ekleipsousin\\).
 Future active of \\ekleip\\, to leave out, to fail, used of the sun
 in
 # Lu 23:45
 "Nature is at his mercy, not he at nature's" (Moffatt).

06832
 \\Hath he said\\ (\\eirken\\). Perfect active common use of the perfect
 for permanent record. This seventh quotation is proof of the
 Son's superiority as the Son of God (his deity) to angels and is
 from
 # Ps 110:1
 a Messianic Psalm frequently quoted in Hebrews. \\Sit thou\\
 (\\kathou\\). Second person singular imperative middle of \\kathmai\\,
 to sit, for the longer form \\kathso\\, as in
 # Mt 22:44; Jas 2:3
 \\On my right hand\\ (\\ek dexin mou\\). "From my right." See
 # 1:3
 for \\en dexii\\ "at the right hand." \\Till I make\\ (\\hes an th\\).
 Indefinite temporal clause about the future with \\hes\\ and the
 second aorist active subjunctive of \\tithmi\\ with \\an\\ (often not
 used), a regular and common idiom. Quoted also in
 # Lu 20:43
 For the pleonasm in \\hupodion\\ and \\tn podn\\ (objective genitive)
 see
 # Mt 5:35

06833
 \\Ministering spirits\\ (\\leitourgika pneumata\\). Thayer says that
 \\leitourgikos\\ was not found in profane authors, but it occurs in
 the papyri for "work tax" (money in place of service) and for
 religious service also. The word is made from \\leitourgia\\
 # Lu 1:23; Heb 8:6; 9:21
 \\Sent forth\\ (\\apostellomena\\). Present passive participle of
 \\apostell\\, sent forth repeatedly, from time to time as occasion
 requires. \\For the sake of\\ (\\dia\\). With the accusative, the usual
 causal meaning of \\dia\\. \\That shall inherit\\ (\\tous mellontas\\
 \\klronomein\\). "That are going to inherit," common idiom of \\mell\\
 (present active participle) with the infinitive (present active
 here), "destined to inherit"
 # Mt 11:14
 \\Salvation\\ (\\strian\\). Here used of the final salvation in its
 consummation. Only here in the N.T. do we have "inherent
 salvation," but see
 # 6:12; 12:17
 We do not have here the doctrine of special guardian angels for
 each of us, but simply the fact that angels are used for our
 good. "And if so, may we not be aided, inspired, guided by a
 cloud of witnesses--not witnesses only, but helpers, agents like
 ourselves of the immanent God?" (Sir Oliver Lodge, _The Hibbert
 Journal_, Jan., 1903, p. 223).

06834
 \\Therefore\\ (\\dia touto\\). Because Jesus is superior to prophets and
 angels and because the new revelation is superior to the old. The
 author often pauses in his argument, as here, to drive home a
 pungent exhortation. \\Ought\\ (\\dei\\). It is necessity, necessity
 rather than obligation (\\chr\\). \\To give heed\\ (\\prosechein\\). Present
 active infinitive with \\noun\\ (accusative singular of \\nous\\)
 understood as in
 # Ac 8:6
 \\More earnest\\ (\\perissoters\\). Comparative adverb, "more
 earnestly," "more abundantly" as in
 # 1Th 2:7
 \\To the things that were heard\\ (\\tois akoustheisin\\). Dative plural
 neuter of the articular participle first aorist passive of \\akou\\.
 \\Lest haply we drift away\\ (\\m pote pararumen\\). Negative clause of
 purpose with \\m pote\\ and the second aorist passive subjunctive of
 \\pararre\\, old verb to flow by or past, to glide by, only here in
 N.T. (cf.
 # Pr 3:21
 Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here
 the metaphor is that "of being swept along past the sure
 anchorage which is within reach" (Westcott), a vivid picture of
 peril for all ("we," \\hmas\\).

06835
 \\For if ... proved steadfast\\ (\\ei gar ... egeneto bebaios\\).
 Condition of first class, assumed as true. \\Through angels\\ (\\di'\\
 \\aggeln\\). Allusion to the use of angels by God at Sinai as in
 # Ac 7:38,53; Gal 3:19
 though not in the O.T., but in Josephus (_Ant_. XV. 156).
 \\Transgression and disobedience\\ (\\parabasis kai parako\\). Both
 words use \\para\\ as in \\pararumen\\, refused to obey (stepping aside,
 \\para-basis\\ as in
 # Ro 2:23
 neglect to obey (\\par-ako\\ as in
 # Ro 5:19
 more than a mere hendiadys. \\Recompense of reward\\
 (\\misthapodosian\\). Late double compound, like \\misthapodots\\
 # Heb 11:6
 from \\misthos\\ (reward) and \\apodidmi\\, to give back. The old Greeks
 used \\misthodosia\\. \\Just\\ (\\endikon\\). Old compound adjective, in N.T.
 only here and
 # Ro 3:8

06836
 \\How shall we escape?\\ (\\ps hmeis ekpheuxometha;\\). Rhetorical
 question with future middle indicative of \\ekpheug\\ and conclusion
 of the condition. \\If we neglect\\ (\\amelsantes\\). First aorist
 active participle of \\amele\\, "having neglected." \\So great\\
 \\salvation\\ (\\tlikauts strias\\). Ablative case after \\amelsantes\\.
 Correlative pronoun of age, but used of size in the N.T.
 # Jas 3:4; 2Co 1:10
 \\Which\\ (\\htis\\). "Which very salvation," before described, now
 summarized. \\Having at the first been spoken\\ (\\archn labousa\\
 \\laleisthai\\). Literally, "having received a beginning to be
 spoken," "having begun to be spoken," a common literary _Koin_
 idiom (Polybius, etc.). \\Through the Lord\\ (\\dia tou kuriou\\). The
 Lord Jesus who is superior to angels. Jesus was God's full
 revelation and he is the source of this new and superior
 revelation. \\Was confirmed\\ (\\ebebaith\\). First aorist passive
 indicative of \\bebaio\\, from \\bebaios\\ (stable), old verb as in
 # 1Co 1:6
 \\By them that heard\\ (\\hupo tn akousantn\\). Ablative case with
 \\hupo\\ of the articular first aorist active participle of \\akou\\.
 Those who heard the Lord Jesus. Only one generation between Jesus
 and the writer. Paul
 # Ga 1:11
 got his message directly from Christ.

06837
 \\God also bearing witness with them\\ (\\sunepimarturountos tou\\
 \\theou\\). Genitive absolute with the present active participle of
 the late double compound verb \\sunepimarture\\, to join (\\sun\\) in
 giving additional (\\epi\\) testimony (\\marture\\). Here only in N.T.,
 but in Aristotle, Polybius, Plutarch. \\Both by signs\\ (\\smeiois te\\
 \\kai\\) \\and wonders\\ (\\kai terasin\\) \\and by manifold powers\\ (\\kai\\
 \\poikilais dunamesin\\) \\and by gifts of the Holy Ghost\\ (\\kai\\
 \\pneumatos hagiou merismois\\). Instrumental case used with all four
 items. See
 # Ac 2:22
 for the three words for miracles in inverse order (powers,
 wonders, signs). Each word adds an idea about the \\erga\\ (works) of
 Christ. \\Teras\\ (wonder) attracts attention, \\dunamis\\ (power) shows
 God's power, \\smeion\\ reveals the purpose of God in the miracles.
 For \\poikilais\\ (manifold, many-coloured) see
 # Mt 4:24; Jas 1:2
 For \\merismos\\ for distribution (old word, in N.T. only here and
 # Heb 4:12
 see
 # 1Co 12:4-30
 \\According to his own will\\ (\\kata tn autou thelsin\\). The word
 \\thelsis\\ is called a vulgarism by Pollux. The writer is fond of
 words in \\-is\\.

06838
 \\For not unto angels\\ (\\ou gar aggelois\\). The author now proceeds to
 show
 # 2:5-18
 that the very humanity of Jesus, the Son of Man, likewise proves
 his superiority to angels. \\The world to come\\ (\\tn oikoumenn tn\\
 \\mellousan\\). The new order, the salvation just described. See a
 like use of \\mell\\ (as participle) with \\stria\\
 # 1:14
 \\ain\\
 # 6:4
 \\agatha\\
 # 9:11; 10:1
 \\polis\\
 # 13:14
 \\Whereof we speak\\ (\\peri hs laloumen\\). The author is discussing
 this new order introduced by Christ which makes obsolete the old
 dispensation of rites and symbols. God did not put this new order
 in charge of angels.

06839
 \\But one somewhere\\ (\\de pou tis\\). See
 # 4:4
 for a like indefinite quotation. Philo uses this "literary
 mannerism" (Moffatt). He quotes
 # Ps 8:5-7
 and extends here to
 # 8a
 \\Hath testified\\ (\\diemarturato\\). First aorist middle indicative of
 \\diamarturomai\\, old verb to testify vigorously
 # Ac 2:40
 \\What\\ (\\Ti\\). Neuter, not masculine \\tis\\ (who). The insignificance of
 man is implied. \\The son of man\\ (\\huios anthrpou\\). Not \\ho huios\\
 \\tou anthrpou\\ which Jesus used so often about himself, but
 literally here "son of man" like the same words so often in
 Ezekiel, without Messianic meaning here. \\Visited\\ (\\episkepti\\).
 Second person singular present indicative middle of \\episkeptomai\\,
 old verb to look upon, to look after, to go to see
 # Mt 25:36
 from which verb \\episcopos\\, overseer, bishop, comes.

06840
 \\Thou madest him a little lower\\ (\\elattsas auton brachu ti\\). First
 aorist active of old verb \\elatto\\ from \\elattn\\ (less), causative
 verb to lessen, to decrease, to make less, only here, and verse
 # 9
 and
 # Joh 3:30
 in N.T. \\Brachu ti\\ is accusative neuter of degree like
 # 2Sa 16:1
 "some little," but of time in
 # Isa 57:17
 (for a little while). \\Than the angels\\ (\\par' aggelous\\). "Beside
 angels" like \\para\\ with the accusative of comparison in
 # 1:4,9
 The Hebrew here has _Elohim_ which word is applied to judges in
 # Ps 82:1,6
 # Joh 10:34
 Here it is certainly not "God" in our sense. In
 # Ps 29:1
 the LXX translates _Elohim_ by \\huoi theou\\ (sons of God). \\Thou\\
 \\crownedst\\ (\\estephansas\\). First aorist active indicative of old
 verb, \\stephano\\, to crown, in N.T. only here and
 # 2Ti 2:5
 The Psalmist refers to God's purpose in creating man with such a
 destiny as mastery over nature. The rest of verse
 # 7
 is absent in B.

06841
 \\In that he subjected\\ (\\en ti hupotaxai\\). First aorist active
 articular infinitive of \\hupatass\\ in the locative case, "in the
 subjecting." \\He left\\ (\\aphken\\). First aorist active indicative
 (kappa aorist) of \\aphimi\\. \\Nothing that is not subject to him\\
 (\\ouden auti anupotakton\\). Later verbal of \\hupotass\\ with \\a\\
 privative. Here in passive sense, active sense in
 # 1Ti 1:9
 Man's sovereignty was meant to be all-inclusive including the
 administration of "the world to come." "He is crowned king of
 nature, invested with a divine authority over creation"
 (Moffatt). But how far short of this destiny has man come! \\But\\
 \\now we see not yet\\ (\\nun de oup hormen\\). Not even today in the
 wonderful twentieth century with man's triumphs over nature has
 he reached that goal, wonderful as are the researches by the help
 of telescope and microscope, the mechanism of the airplane, the
 submarine, steam, electricity, radio.

06842
 \\Even Jesus\\ (\\Isoun\\). We do not see man triumphant, but we do see
 Jesus, for the author is not ashamed of his human name, realizing
 man's destiny, "the very one who has been made a little lower
 than the angels" (\\ton brachu ti par' aggelous lattmenon\\),
 quoting and applying the language of the Psalm in verse
 # 7
 to Jesus (with article \\ton\\ and the perfect passive participle of
 \\elatta\\). But this is not all. Death has defeated man, but Jesus
 has conquered death. \\Because of the suffering of death\\ (\\dia to\\
 \\pathma tou thanatou\\). The causal sense of \\dia\\ with the
 accusative as in
 # 1:14
 Jesus in his humanity was put lower than the angels "for a little
 while" (\\brachu ti\\). Because of the suffering of death we see
 (\\blepomen\\) Jesus crowned (\\estephanmenon\\, perfect passive
 participle of \\stephano\\ from verse
 # 7
 crowned already "with glory and honour" as Paul shows in
 # Php 2:9-11
 (more highly exalted, \\huperupssen\\) "that at the name of Jesus
 every knee should bow." There is more glory to come to Jesus
 surely, but he is already at God's right hand
 # 1:3
 \\That by the grace of God he should taste death for every man\\
 (\\hops chariti theou huper pantos geustai thanatou\\). This
 purpose clause (\\hops\\ instead of the more usual \\hina\\) is pregnant
 with meaning. The author interprets and applies the language of
 the Psalm to Jesus and here puts Christ's death in behalf of
 (\\huper\\), and so instead of, every man as the motive for his
 incarnation and death on the Cross. The phrase to taste death
 (\\geuomai thanatou\\) occurs in the Gospels
 # Mt 16:28; Mr 9:1; Lu 9:27; Joh 8:52
 though not in the ancient Greek. It means to see death
 # Heb 11:5
 "a bitter experience, not a rapid sip" (Moffatt). His death was
 in behalf of every one (not everything as the early Greek
 theologians took it). The death of Christ (Andrew Fuller) was
 sufficient for all, efficient for some. It is all "by the grace
 (\\chariti\\, instrumental case) of God," a thoroughly Pauline idea.
 Curiously enough some MSS. read \\chris theou\\ (apart from God) in
 place of \\chariti theou\\, Nestorian doctrine whatever the origin.

06843
 \\It became him\\ (\\eprepen auti\\). Imperfect active of \\prep\\, old
 verb to stand out, to be becoming or seemly. Here it is
 impersonal with \\teleisai\\ as subject, though personal in
 # Heb 7:26
 \\Auti\\ (him) is in the dative case and refers to God, not to
 Christ as is made plain by \\ton archgon\\ (author). One has only to
 recall
 # Joh 3:16
 to get the idea here. The voluntary humiliation or incarnation of
 Christ the Son a little lower than the angels was a seemly thing
 to God the Father as the writer now shows in a great passage
 # 2:10-18
 worthy to go beside
 # Php 2:5-11
 \\For whom\\ (\\di' hon\\). Referring to \\auti\\ (God) as the reason
 (cause) for the universe (\\ta panta\\). \\Through whom\\ (\\di' hou\\). With
 the genitive \\dia\\ expresses the agent by whom the universe came
 into existence, a direct repudiation of the Gnostic view of
 intermediate agencies (aeons) between God and the creation of the
 universe. Paul puts it succinctly in
 # Ro 11:36
 by his \\ex autou kai di' autou kai eis auton ta panta\\. The
 universe comes out of God, by means of God, for God. This writer
 has already said that God used his Son as the Agent (\\di' hou\\) in
 creation
 # 1:2
 a doctrine in harmony with
 # Col 1:15
 (\\en auti, di' autou eis auton\\) and
 # Joh 1:3
 \\In bringing\\ (\\agagonta\\). Second aorist active participle of \\ag\\ in
 the accusative case in spite of the dative \\auti\\ just before to
 which it refers. \\The author\\ (\\ton archgon\\). Old compound word
 (\\arch\\ and \\ag\\) one leading off, leader or prince as in
 # Ac 5:31
 one blazing the way, a pioneer (Dods) in faith
 # Heb 12:2
 author
 # Ac 3:15
 Either sense suits here, though author best (verse
 # 9
 Jesus is the author of salvation, the leader of the sons of God,
 the Elder Brother of us all
 # Ro 8:29
 \\To make perfect\\ (\\teleisai\\). First aorist active infinitive of
 \\teleio\\ (from \\teleios\\). If one recoils at the idea of God making
 Christ perfect, he should bear in mind that it is the humanity of
 Jesus that is under discussion. The writer does not say that
 Jesus was sinful (see the opposite in
 # 4:15
 but simply that "by means of sufferings" God perfected his Son in
 his human life and death for his task as Redeemer and Saviour.
 One cannot know human life without living it. There was no moral
 imperfection in Jesus, but he lived his human life in order to be
 able to be a sympathizing and effective leader in the work of
 salvation.

06844
 \\He that sanctifieth\\ (\\ho hagiazn\\). Present active articular
 participle of \\hagiaz\\. Jesus is the sanctifier
 # 9:13; 13:12
 \\They that are sanctified\\ (\\hoi hagiazomenoi\\). Present passive
 articular participle of \\hagiaz\\. It is a process here as in
 # 10:14
 not a single act, though in
 # 10:10
 the perfect passive indicative presents a completed state. \\Of\\
 \\one\\ (\\ex henos\\). Referring to God as the Father of Jesus and of
 the "many sons" above (verse
 # 10
 and in harmony with verse
 # 14
 below. Even before the incarnation Jesus had a kinship with men
 though we are not sons in the full sense that he is. \\He is not\\
 \\ashamed\\ (\\ouk epaischunetai\\). Present passive indicative of
 \\epaischunomai\\, old compound
 # Ro 1:16
 Because of the common Father Jesus is not ashamed to own us as
 "brothers" (\\adelphous\\), unworthy sons though we be.

06845
 \\Unto my brethren\\ (\\tois adelphois mou\\). To prove his point the
 writer quotes
 # Ps 22:22
 when the Messiah is presented as speaking "unto my brethren."
 \\Congregation\\ (\\ekklsias\\). The word came to mean the local church
 and also the general church or kingdom
 # Mt 16:18; Heb 12:23
 Here we have the picture of public worship and the Messiah
 sharing it with others as we know Jesus often did.

06846
 \\I will put my trust in him\\ (\\Eg esomai pepoiths ep' auti\\). A
 rare periphrastic (intransitive) future perfect of \\peith\\, a
 quotation from
 # Isa 8:17
 The author represents the Messiah as putting his trust in God as
 other men do (cf.
 # Heb 12:2
 Certainly Jesus did this constantly. The third quotation (\\kai\\
 \\palin\\, And again) is from
 # Isa 8:18
 (the next verse), but the Messiah shows himself closely linked
 with the children (\\paidia\\) of God, the sons (\\huioi\\) of verse
 # 10

06847
 \\Are sharers in flesh and blood\\ (\\kekoinnken haimatos kai\\
 \\sarkos\\). The best MSS. read "blood and flesh." The verb is
 perfect active indicative of \\koinne\\, old verb with the regular
 genitive, elsewhere in the N.T. with the locative
 # Ro 12:13
 or with \\en\\ or \\eis\\. "The children have become partners
 (\\koinnoi\\) in blood and flesh." \\Partook\\ (\\metesche\\). Second aorist
 active indicative of \\metech\\, to have with, a practical synonym
 for \\koinne\\ and with the genitive also (\\tn autn\\). That he
 might bring to nought (\\hina katargsi\\). Purpose of the
 incarnation clearly stated with \\hina\\ and the first aorist active
 subjunctive of \\katarge\\, old word to render idle or ineffective
 (from \\kata, argos\\), causative verb (25 times in Paul), once in
 Luke
 # Lu 13:7
 once in Hebrews (here). "By means of death" (his own death)
 Christ broke the power (\\kratos\\) of the devil over death
 (paradoxical as it seems), certainly in men's fear of death and
 in some unexplained way Satan had sway over the realm of death
 # Zec 3:5
 Note the explanatory \\tout' estin\\ (that is) with the accusative
 after it as before it. In
 # Re 12:7
 Satan is identified with the serpent in Eden, though it is not
 done in the Old Testament. See
 # Ro 5:12; Joh 8:44; 14:30; 16:11; 1Jo 3:12
 Death is the devil's realm, for he is the author of sin. "Death
 as death is no part of the divine order" (Westcott).

06848
 \\And might deliver\\ (\\kai apallaxi\\). Further purpose with the first
 aorist active subjunctive of \\appallass\\, old verb to change from,
 to set free from, in N.T. only here,
 # Lu 12:58; Ac 19:12
 \\Through fear of death\\ (\\phobi thanatou\\). Instrumental case of
 \\phobos\\. The ancients had great fear of death though the
 philosophers like Seneca argued against it. There is today a
 flippant attitude towards death with denial of the future life
 and rejection of God. But the author of Hebrews saw judgement
 after death
 # 9:27
 Hence our need of Christ to break the power of sin and Satan in
 death. \\All their lifetime\\ (\\dia pantos tou zin\\). Present active
 infinitive with \\pas\\ and the article in the genitive case with
 \\dia\\, "through all the living." \\Subject to bondage\\ (\\enochoi\\
 \\douleias\\). Old adjective from \\enech\\, "held in," "bound to," with
 genitive, bond-slaves of fear, a graphic picture. Jesus has the
 keys of life and death and said: "I am the life." Thank God for
 that.

06849
 \\Verily\\ (\\de pou\\). "Now in some way," only here in N.T. \\Doth he\\
 \\take hold\\ (\\epilambanetai\\). Present middle indicative and means to
 lay hold of, to help, like \\bothsai\\ in verse
 # 18
 \\The seed of Abraham\\ (\\spermatos Abraham\\). The spiritual Israel
 # Ga 3:29
 children of faith
