06850
 \\Wherefore\\ (\\hothen\\). Old relative adverb (\\ho\\ and enclitic \\then\\,
 whence of place
 # Mt 12:44
 of source
 # 1Jo 2:18
 of cause as here and often in Hebrews
 # 3:1; 7:25; 8:3; 9:18; 11:19
 \\It behoved him\\ (\\pheilen\\). Imperfect active of \\opheil\\, old verb
 to owe, money
 # Mt 18:28
 service and love
 # Ro 13:8
 duty or obligation as here and often in N.T.
 # Lu 17:10
 Jesus is here the subject and the reference is to the
 incarnation. Having undertaken the work of redemption
 # Joh 3:16
 voluntarily
 # Joh 10:17
 Jesus was under obligation to be properly equipped for that
 priestly service and sacrifice. \\In all things\\ (\\kata panta\\).
 Except yielding to sin
 # Heb 4:15
 and yet he knew what temptation was, difficult as it may be for
 us to comprehend that in the Son of God who is also the Son of
 man
 # Mr 1:13
 Jesus fought through to victory over Satan. \\To be made like unto\\
 \\his brethren\\ (\\tois adelphois homoithnai\\). First aorist passive
 infinitive of \\homoio\\, old and common verb from \\homoios\\ (like),
 as in
 # Mt 6:8
 with the associative instrumental case as here. Christ, our Elder
 Brother, resembles us in reality
 # Php 2:7
 "in the likeness of men") as we shall resemble him in the end
 # Ro 8:29
 "first-born among many brethren";
 # 1Jo 3:2
 "like him"), where the same root is used as here (\\hoima,\\
 \\homoios\\). That he might be (\\hina gentai\\). Purpose clause with
 \\hina\\ and the second aorist middle subjunctive of \\ginomai\\, to
 become, "that he might become." That was only possible by being
 like his brethren in actual human nature. \\Merciful and faithful\\
 \\high priest\\ (\\elemn kai pistos archiereus\\). The sudden use of
 \\archiereus\\ here for Jesus has been anticipated by
 # 1:3; 2:9
 and see
 # 3:1
 Jesus as the priest-victim is the chief topic of the Epistle.
 These two adjectives (\\elemn\\ and \\pistos\\) touch the chief points
 in the function of the high priest
 # 5:1-10
 sympathy and fidelity to God. The Sadducean high priests (Annas
 and Caiaphas) were political and ecclesiastical tools and puppets
 out of sympathy with the people and chosen by Rome. \\In things\\
 \\pertaining to God\\ (\\ta pros ton theon\\). The adverbial accusative
 of the article is a common idiom. See the very idiom \\ta pros ton\\
 \\theon\\ in
 # Ex 18:19; Ro 15:17
 This use of \\pros\\ we had already in
 # Heb 1:7
 On the day of atonement the high priest entered the holy of
 holies and officiated in behalf of the people. \\To make\\
 \\propitiation for\\ (\\eis to hilaskesthai\\). Purpose clause with \\eis\\
 \\to\\ and the infinitive (common Greek idiom), here present indirect
 middle of \\hilaskomai\\, to render propitious to oneself (from
 \\hilaos\\, Attic \\hiles\\, gracious). This idea occurs in the LXX
 # Ps 65:3
 but only here in N.T., though in
 # Lu 18:13
 the passive form (\\hilasthti\\) occurs as in
 # 2Ki 5:18
 In
 # 1Jo 2:2
 we have \\hilasmos\\ used of Christ (cf.
 # Heb 7:25
 The inscriptions illustrate the meaning in
 # Heb 2:17
 as well as the LXX.

06851
 \\In that\\ (\\en hi\\). Literally, "In which" (\\=en touti en hi\\, in
 that in which), a causal idea, though in
 # Ro 14:22
 \\en hi\\ means "wherein." \\Hath suffered\\ (\\peponthen\\). Second perfect
 active indicative of \\pasch\\, permanent part of Christ's
 experience. \\Being tempted\\ (\\peirastheis\\). First aorist passive
 participle of \\peiraz\\. The temptation to escape the shame of the
 Cross was early and repeatedly presented to Christ, by Satan in
 the wilderness
 # Mt 4:8-11
 by Peter in the spirit of Satan
 # Mt 16:22
 in Gethsemane
 # Mt 26:39
 and caused intense suffering to Jesus
 # Lu 22:44; Heb 5:8
 \\He is able\\ (\\dunatai\\). This word strikes the heart of it all.
 Christ's power to help is due not merely to his deity as God's
 Son, but also to his humanity without which he could not
 sympathize with us
 # Heb 4:15
 \\To succour\\ (\\bothsai\\). First aorist active infinitive of the old
 compound verb \\bothe\\ (\\bo\\, a cry, \\the\\, to run), to run at a
 cry or call for help
 # Mt 15:25
 \\Them that are tempted\\ (\\tois peirazomenois\\). Dative plural of the
 articular participle (present passive) of \\peiraz\\. These Jewish
 Christians were daily tempted to give up Christ, to apostatize
 from Christianity. Jesus understands himself (\\autos\\) their
 predicament and is able to help them to be faithful.

06852
 \\Holy brethren\\ (\\adelphoi hagioi\\). Only here in N.T., for \\hagiois\\
 in
 # 1Th 5:27
 only in late MSS. See
 # Heb 2:11
 for same idea. First time the author makes direct appeal to the
 readers, though first person in
 # 2:1
 \\Partakers\\ (\\metochoi\\). See
 # Lu 5:7
 for "partners" in the fishing, elsewhere in N.T. only in Hebrews
 # 1:9; 6:4; 12:8
 in N.T. \\Of a heavenly calling\\ (\\klses epouraniou\\). Only here in
 the N.T., though same idea in
 # 9:15
 See \\h an klsis\\ in
 # Php 3:14
 (the upward calling). The call comes from heaven and is to heaven
 in its appeal. \\Consider\\ (\\katanosate\\). First aorist active
 imperative of \\katanoe\\, old compound verb (\\kata, nous\\), to put
 the mind down on a thing, to fix the mind on as in
 # Mt 7:3; Lu 12:24
 \\Even Jesus\\ (\\Isoun\\). No "even" in the Greek, just like the idiom
 in
 # 2:9
 the human name held up with pride. \\The Apostle and High Priest of\\
 \\our confession\\ (\\ton apostolon kai archierea ts homologias\\
 \\hmn\\). In descriptive apposition with \\Isoun\\ and note the single
 article \\ton\\. This is the only time in the N.T. that Jesus is
 called \\apostolos\\, though he often used \\apostell\\ of God's sending
 him forth as in
 # Joh 17:3
 (\\apesteilas\\). This verb is used of Moses as sent by God
 # Ex 3:10
 Moffatt notes that \\apostolos\\ is Ionic for \\presbeuts\\, "not a mere
 envoy, but an ambassador or representative sent with powers." The
 author has already termed Jesus high priest
 # 2:17
 For \\homologia\\ (confession) see
 # 2Co 9:13; 1Ti 6:12
 These Hebrew Christians had confessed Jesus as their Apostle and
 High Priest. They do not begin to understand what Jesus is and
 means if they are tempted to give him up. The word runs through
 Hebrews with an urgent note for fidelity
 # 4:14; 10:23
 See \\homologe\\ (\\homon\\, same, \\leg\\, say), to say the same thing,
 to agree, to confess, to profess.

06853
 \\Who was faithful\\ (\\piston onta\\). Present active participle with
 predicate accusative agreeing with \\Isoun\\, "as being faithful."
 \\That appointed him\\ (\\ti poisanti auton\\). See
 # 1Sa 12:6
 Dative case of the articular participle (aorist active) of \\poie\\
 and the reference is to God. Note \\pistos\\ as in
 # 2:17
 \\As also was Moses\\ (\\hs kai Muss\\). The author makes no
 depreciatory remarks about Moses as he did not about the prophets
 and the angels. He cheerfully admits that Moses was faithful "in
 all his house" (\\en holi ti oiki autou\\), an allusion to
 # Nu 12:7
 (\\ean holi ti oiki mou\\) about Moses. The "his" is God's. The
 use of \\oikos\\ for the people (family) of God, not the building,
 but the group
 # 1Ti 3:15
 in which God is the Father. But wherein is Jesus superior to
 Moses? The argument is keen and skilful.

06854
 \\Hath been counted worthy of more glory than Moses\\ (\\pleionos doxs\\
 \\para Musn xitai\\). Perfect passive indicative of \\axio\\, to
 deem worthy, permanent situation described with definite claim of
 Christ's superiority to Moses. \\Doxs\\ in genitive case after
 \\xitai\\. For \\para\\ after the comparative \\pleionos\\ see
 # 1:4,9; 2:7
 \\By so much as\\ (\\kath' hoson\\). A proportionate measurement (common
 use of \\kata\\ and the quantitative relative \\hosos\\). \\Than the house\\
 (\\tou oikou\\). Ablative case of comparison after \\pleiona\\. The
 architect is superior to the house just as Sir Christopher Wren
 is superior to St. Paul's Cathedral. The point in the argument
 calls for Jesus as the builder (\\ho kataskeuasas\\, first aorist
 active participle of \\kataskeuaz\\, to found or build). But it is
 God's house as \\autou\\ means (verses
 # 2,5
 and \\hou\\ in verse
 # 6
 This house of God existed before Moses
 # 11:2,25
 Jesus as God's Son founded and supervised this house of God.

06855
 \\Is God\\ (\\theos\\). God is the Creator of all things and so of his
 "house" which his Son, Jesus Christ, founded and supervises.

06856
 \\And Moses\\ (\\kai Muss men\\). "Now Moses indeed on his part" (\\men\\
 contrasted with \\de\\). \\In\\ (\\en\\). Moses was in "God's house" "as a
 servant" (\\hs therapn\\). Old word, in LXX, only here in N.T. and
 quoted from
 # Nu 12:7
 Kin to the verb \\therapeu\\, to serve, to heal, and \\therapeia\\,
 service
 # Lu 9:11
 and a group of servants
 # Lu 12:42
 \\For a testimony of those things which were afterward to be\\
 \\spoken\\ (\\eis marturion tn lalthsomenn\\). Objective genitive of
 the articular future passive participle of \\lale\\. It is not
 certain what it means whether the "testimony" (\\marturion\\) is to
 Moses or to God and whether it points on to Christ. In
 # 9:9
 see \\parabol\\ applied to the old dispensation as a symbol pointing
 to Christ and Christianity. \\But Christ\\ (\\Christos de\\). In contrast
 with Moses (\\men\\ in verse
 # 5
 \\As a son\\ (\\hs huios\\). Instead of a \\therapn\\ (servant). \\Over his\\
 \\house\\ (\\epi ton oikon autou\\). The difference between \\epi\\ and \\en\\
 added to that between \\huios\\ and \\therapn\\. It is very neat and
 quite conclusive, especially when we recall the high place
 occupied by Moses in Jewish thought. In
 # Ac 7:11
 the Jews accused Stephen of speaking "blasphemous words against
 Moses and God" (putting Moses on a par with God).

06857
 \\Whose house are we\\ (\\hou oikos esmen hmeis\\). We Christians (Jew
 and Gentile) looked at as a whole, not as a local organization.
 \\If we hold fast\\ (\\ean kataschmen\\). Condition of third class with
 \\ean\\ and second aorist (effective) active subjunctive of \\katech\\.
 This note of contingency and doubt runs all through the Epistle.
 We are God's house if we do not play the traitor and desert.
 \\Boldness\\ (\\parrsian\\) \\and glorying\\ (\\kai kauchma\\) some had lost.
 The author makes no effort to reconcile this warning with God's
 elective purpose. He is not exhorting God, but these wavering
 Christians. All these are Pauline words. B does not have \\mechri\\
 \\telous bebaian\\ (firm unto the end), but it is clearly genuine in
 verse
 # 14
 He pleads for intelligent confidence.

06858
 \\Wherefore\\ (\\dio\\). Probably this inferential conjunction (\\dia, ho\\,
 because of which) goes with \\m sklrunte\\ (harden not) in verse
 # 8
 rather than with \\blepete\\ (take heed) in verse
 # 12
 unless the long quotation be considered a parenthesis. The long
 quotation in verses
 # 7-11
 is from
 # Ps 95:7-11
 After the quotation the author has "three movements" (Moffatt) in
 his discussion of the passage as applied to the Jewish Christians
 # 3:12-19; 4:1-10; 4:11-13
 The peril of apostasy as shown by the example of the Israelites
 is presented with vividness and power. \\As the Holy Ghost saith\\
 (\\kaths legei to pneuma to hagion\\). Just this phrase nowhere else
 in the N.T., except
 # Act 21:11
 (Agabus), though practically the same idea in
 # 9:8; 10:15
 In
 # 1Ti 4:1
 the adjective "Holy" is wanting as in
 # Re 2; 3
 But the writer quotes this Psalm as the Word of God and in
 # 4:7
 attributes it to David. \\If ye shall hear\\ (\\ean akouste\\).
 Condition of third class with \\ean\\ and first aorist active
 subjunctive of \\akou\\.

06859
 \\Harden not\\ (\\m sklrunte\\). Prohibition with \\m\\ and first aorist
 (ingressive) active subjunctive of \\sklrun\\, late verb from
 \\sklros\\ (dried up, stiff, hard) as in
 # Ac 19:9; Ro 9:18
 \\As in the provocation\\ (\\hs n ti parapikrasmi\\). Late compound
 from \\parapikrain\\, late verb to embitter (\\para, pikros\\), found
 only in LXX and here and verse
 # 15
 It means embitterment, exasperation. For the simple verb
 \\pikrain\\, to make bitter, see
 # Col 3:19
 The reference is to _Meribah_
 # Ex. 17:1-7
 \\Like as in the day\\ (\\kata tn hmeran\\). "According to the day" as
 in
 # Ac 12:1; 19:23
 \\Of the temptation\\ (\\tou peirasmou\\). The reference is to _Massah_
 which took place at Rephidim.

06860
 \\Wherewith\\ (\\hou\\). Literally, "where" (the wilderness) as in
 # De 8:15
 \\Tempted me by proving me\\ (\\epeirasan en dokimasii\\). No word for
 "me." The Israelites "tested" God "in putting to the proof" (only
 N.T. use of this word from \\dokimaz\\ and this from the LXX). They
 were not content with God's promise, but demanded objective proof
 (\\erga\\, deeds) of God.

06861
 \\And saw\\ (\\kai eidon\\). "And yet saw." \\Wherefore\\ (\\dio\\). Not in the
 LXX, but it makes clear the argument in the Psalm. \\I was\\
 \\displeased\\ (\\proschthisa\\). First aorist active of \\prosochthiz\\,
 late compound for extreme anger and disgust. In N.T. only here
 and verse
 # 17
 \\Err\\ (\\planntai\\). Present middle indicative of \\plana\\, to wander
 astray, common verb. \\They did not know\\ (\\ouk egnsan\\). In spite of
 God's works (\\erga\\) and loving patience the Israelites failed to
 understand God's ways with them. Are we any better? They "cared
 not to take my road" (Moffatt).

06862
 \\As I sware\\ (\\hs mosa\\). "Correlating the oath and the
 disobedience" (Vincent). First aorist active indicative of \\omnu\\,
 old verb for solemn oath
 # 6:13
 \\They shall not enter\\ (\\ei eiseleusontai\\). Future middle of
 \\eiserchomai\\ with \\ei\\ as an anacoluthon for the Hebrew _im_ (not).
 Really it is a condition of the first class with the conclusion
 not expressed, common in the LXX as here (Robertson, _Grammar_,
 p. 1024). \\Into my rest\\ (\\eis tn katapausin mou\\). Old word from
 \\katapau\\
 # Heb 4:8
 to give rest, in LXX, in N.T. only in
 # Ac 7:49; Heb 3:11-4:11
 Primarily the rest in Canaan and then the heavenly rest in which
 God dwells.

06863
 \\Take heed\\ (\\blepete\\). Present active imperative as in
 # Php 3:2
 (three times) of \\blep\\ in place of the more usual \\horate\\. Solemn
 warning to the Jewish Christians from the experience of the
 Israelites as told in
 # Ps 95
 \\Lest haply there shall be\\ (\\m pote estai\\). Negative purpose with
 \\m pote\\ and the future indicative as in
 # Mr 14:2
 But we have in
 # Col 2:8
 \\m tis estai\\ as in
 # Heb 12:25
 \\m\\ occurs with the aorist subjunctive, and \\m pote\\ with present
 subjunctive
 # Heb 4:1
 or aorist subjunctive
 # Ac 5:39
 \\In any one of you\\ (\\en tini humn\\). The application is personal
 and pointed. \\An evil heart of unbelief\\ (\\kardia ponra apistias\\).
 A remarkable combination. \\Heart\\ (\\kardia\\) is common in the LXX
 (about 1,000 times), but "evil heart" only twice in the O.T.
 # Jer 16:12; 18:12
 \\Apistias\\ is more than mere unbelief, here rather disbelief,
 refusal to believe, genitive case describing the evil heart
 marked by disbelief which is no mark of intelligence then or now.
 \\In falling away from the living God\\ (\\en ti apostnai apo theou\\
 \\zntos\\). "In the falling away" (locative case with \\en\\ of the
 second aorist active (intransitive) infinitive of \\aphistmi\\, to
 stand off from, to step aside from (\\apo\\ with the ablative case
 \\theou\\) the living God (common phrase in the O.T. and the N.T. for
 God as opposed to lifeless idols)). "Remember that to apostatize
 from Christ in whom you have found God is to apostatize from God"
 (Dods). That is true today. See
 # Eze 20:8
 for this use of the verb.

06864
 \\So long as it is called today\\ (\\achris hou to smeron kaleitai\\).
 The only instance in the N.T. of this conjunction (\\achri\\ or
 \\achris\\ or \\achris hou\\, etc.) with the present indicative in the
 sense of "so long as" or "while" like \\hes\\. Elsewhere it means
 "until" and with either the aorist indicative
 # Ac 7:18
 the future
 # Re 17:17
 or the aorist subjunctive
 # Re 7:3
 \\Lest any one of you be hardened\\ (\\hina m sklrunthi tis ex\\
 \\humn\\). Negative purpose clause with \\hina m\\ (that not) and the
 first aorist passive subjunctive of \\sklrun\\, the vivid verb from
 verse
 # 8
 \\By the deceitfulness of sin\\ (\\apati ts hamartias\\). Instrumental
 case \\apati\\ (trick, fraud) as is always the case with sin
 # Ro 7:11; 2Th 2:10
 Apostasy
 # 12:4
 is their peril and it is a trick of sin.

06865
 \\For we are become partakers of Christ\\ (\\metochoi gar tou Christou\\
 \\gegonamen\\). Second perfect active of \\ginomai\\, "we have become,"
 not the equivalent of \\esmen\\ (are). For \\metochoi\\ see
 # 1:9; 3:1; 6:4
 We have become partners with Christ and hence (\\gar\\, for) should
 not be tricked into apostasy. \\If we hold fast\\ (\\ean per\\
 \\kataschmen\\). The same condition as in verse
 # 6
 with \\per\\ (indeed, forsooth) added to \\ean\\. Jonathan Edwards once
 said that the sure proof of election is that one holds out to the
 end. \\The beginning of our confidence\\ (\\tn archn ts\\
 \\hupostases\\). For \\hupostasis\\ see
 # 1:3; 11:1
 These faltering believers (some even apostates) began with loud
 confidence and profession of loyalty. And now?

06866
 \\While it is said\\ (\\en ti legesthai\\). Locative case with \\en\\ of the
 articular present passive infinitive of \\leg\\, "in the being
 said." Thus the author (cf. same phrase in
 # Ps 42:4
 introduces the repeated quotation from verses
 # 7,8
 Probably it is to be connected with \\kataschmen\\, though it can be
 joined with \\parakaleite\\ in verse
 # 13
 (treating
 # 14
 as a parenthesis).

06867
 \\Who\\ (\\Tines\\). Clearly interrogative, not indefinite (some). \\Did\\
 \\provoke\\ (\\parepikranan\\). First aorist active indicative of
 \\parapikrin\\, apparently coined by the LXX like \\parapikrasmos\\
 (verse
 # 15
 to which it points, exasperating the anger of God. \\Nay, did not\\
 \\all\\ (\\all' ou pantes\\). "A favourite device of the diatribe style"
 (Moffatt), answering one rhetorical question with another
 # Lu 17:8
 as in verses
 # 17,18
 There was a faithful minority mentioned by Paul
 # 1Co 10:7

06868
 \\With them that sinned\\ (\\tois hamartsasin\\). Dative masculine
 plural after \\proschthisen\\ (cf. verse
 # 10
 of the articular first aorist active participle of \\hamartan\\
 (\\hamartsas\\, not \\hamartn\\). \\Carcases\\ (\\kla\\). Old word for
 members of the body like the feet, in LXX a dead body
 # Nu 14:29
 here only in N.T.

06869
 \\That they should not enter\\ (\\m eiseleusesthai\\). Negative \\m\\ (cf.
 \\ei\\ in verse
 # 11
 and the future middle infinitive in indirect discourse. \\To them\\
 \\that were disobedient\\ (\\tois apeithsasin\\). Dative masculine
 plural of the articular first aorist active participle of
 \\apeithe\\, active disobedience with which compare \\apistias\\ in
 verse
 # 12,19

06870
 \\And we see\\ (\\kai blepomen\\). Triumphant conclusion of the exegesis
 of
 # Ps 95
 "So we see."

06871
 \\Let us fear therefore\\ (\\phobthmen oun\\). First aorist passive
 volitive subjunctive of \\phobeomai\\, to be afraid. There is no
 break in the argument on
 # Ps 95
 This is a poor chapter division. The Israelites perished because
 of disbelief. We today face a real peril. \\Lest haply\\ (\\m pote\\)
 Here with the present subjunctive (\\dokei\\), but future indicative
 in
 # 3:12
 after the verb of fearing. For the optative see
 # 2Ti 2:25
 \\A promise being left\\ (\\kataleipomens epaggelias\\). Genitive
 absolute of the present passive participle of \\kataleip\\, to leave
 behind. God's promise still holds good for us in spite of the
 failure of the Israelites. \\Should seem to have come short of it\\
 (\\dokei husterkenai\\). Perfect active infinitive of \\hustere\\, old
 verb from \\husteros\\ (comparative of root \\ud\\ like our out, outer,
 outermost), to be too late, to fail to reach the goal as here,
 common in the N.T.
 # 11:37; 12:15

06872
 \\For indeed we have had good tidings preached unto us\\ (\\kai gar\\
 \\esmen euggelismenoi esmen\\). Periphrastic perfect passive
 indicative of \\euaggeliz\\ (from \\euaggelion\\, good news, glad
 tidings) to bring good news, used here in its original sense as
 in verse
 # 6
 of the Israelites (\\euaggelisthentes\\ first aorist passive
 participle). \\Even as also they\\ (\\kathaper kakeinoi\\). See verse
 # 6
 We have the promise of rest as the Israelites had. The parallel
 holds as to the promise, the privilege, the penalty. \\The word of\\
 \\hearing\\ (\\ho logos ts akos\\). As in
 # 1Th 2:13
 Genitive \\akos\\ describing \\logos\\, the word marked by hearing (the
 word heard). \\Because they were not united by faith with them that\\
 \\heard\\ (\\m sunkekerasmenous ti pistei tois akousasin\\). \\M\\, the
 usual negative of the participle. A very difficult phrase. The
 text is uncertain whether the participle (perfect passive of
 \\sunkerannumi\\, old verb to mix together) ends in \\-os\\ agreeing with
 \\logos\\ or \\-ous\\ agreeing with \\ekeinous\\ (them). Taking it in
 \\-ous\\ the translation is correct. \\Pistei\\ is in the instrumental
 case and \\tois akousasin\\ in the associative instrumental after
 \\sun\\.

06873
 \\Do enter\\ (\\eiserchometha\\). Emphatic futuristic present middle
 indicative of \\eiserchomai\\. We are sure to enter in, we who
 believe. \\He hath said\\ (\\eirken\\). Perfect active indicative for
 the permanent value of God's word as in
 # 1:13; 4:4; 10:9,13; 13:5; Ac 13:34
 God has spoken. That is enough for us. So he quotes again what he
 has in verse
 # 11
 from
 # Ps 95
 \\Although the works were finished\\ (\\kaitoi tn ergn genthentn\\).
 Genitive absolute with concessive use of the participle. Old
 particle, in N.T. only here and
 # Ac 14:17
 (with verb). \\From the foundation of the world\\ (\\apo katabols\\
 \\kosmou\\). \\Katabol\\, late word from \\kataball\\, usually laying the
 foundation of a house in the literal sense. In the N.T. usually
 with \\apo\\
 # Mt 25:44
 or \\pro\\
 # Joh 17:24
 about the foundation of the world.

06874
 \\Somewhere on this wise\\ (\\pou houts\\). See
 # 2:6
 for \\pou tis\\ for a like indefinite allusion to an Old Testament
 quotation. Here it is
 # Ge 2:2
 (cf.
 # Ex 20:11; 31:17
 Moffatt notes that Philo quotes
 # Ge 2:2
 with the same "literary mannerism." \\Rested\\ (\\katepausen\\). First
 aorist active indicative of \\katapau\\, intransitive here, but
 transitive in verse
 # 8
 It is not, of course, absolute rest from all creative activity as
 Jesus shows in
 # Joh 5:17
 But the seventh day of God's rest was still going on (clearly not
 a twenty-four hour day).

06875
 \\And in this place again\\ (\\kai en touti palin\\). The passage
 already quoted in verse
 # 3; 3:11

06876
 \\It remaineth\\ (\\apoleipetai\\). Present passive indicative of
 \\apoleip\\, old verb to leave behind, to remain over. So again in
 # 4:9; 10:26
 Here the infinitive clause (\\tinas eiselthein eis autn\\) is the
 subject of \\apoleipetai\\. This left-over promise is not repeated,
 though not utilized by the Israelites under Moses nor in the
 highest sense by Joshua and David. \\Failed to enter in\\ (\\ouk\\
 \\eislthon\\). "Did not enter in" (second aorist active indicative
 of \\eiserchomai\\). It is a rabbinical argument all along here, but
 the author is writing to Jews.

06877
 \\He again defineth a certain day\\ (\\palin tina horizei hmeran\\).
 Present active indicative of \\horiz\\, old verb to set a limit
 (\\horos\\, horizon) as in
 # Ac 17:26; Ro 1:4
 \\In David\\ (\\en Daueid\\). Attributing the Psalm to David or in the
 Psalter at any rate. \\Hath been before said\\ (\\proeirtai\\). Perfect
 passive indicative referring to the quotation in
 # 3:7,15
 \\After so long a time\\ (\\meta tosouton chronon\\). The time between
 Joshua and David.

06878
 \\Joshua\\ (\\Isous\\). The Greek form is Jesus. Condition of the second
 class (determined as unfulfilled) with \\ei\\ and aorist indicative
 in the condition and \\an\\ with the imperfect in the conclusion. \\He\\
 \\would not have spoken\\ (\\ouk elalei\\). Wrong translation, "he would
 not speak" (be speaking), in the passage in David. Imperfect
 tense, not aorist.

06879
 \\A sabbath rest\\ (\\sabbatismos\\). Late word from \\sabbatiz\\
 # Ex 16:30
 to keep the Sabbath, apparently coined by the author (a doubtful
 passage in Plutarch). Here it is parallel with \\katapausis\\ (cf.
 # Re 14:13
 \\For the people of God\\ (\\ti lai tou theou\\). Dative case of
 blessed personal interest to the true Israel
 # Ga 6:16

06880
 \\As God did from his\\ (\\hsper apo tn idin ho theos\\). It is not
 cessation of work, but rather of the weariness and pain in toil.
 The writer pictures salvation as God's rest which man is to share
 and God will have perfect satisfaction when man is in harmony
 with him (Dods).

06881
 \\Let us therefore give diligence\\ (\\spoudasmen oun\\). Volitive
 subjunctive aorist of \\spoudaz\\, old verb to hasten
 # 2Ti 4:9
 to be eager and alert
 # 1Th 2:17
 The exhortation has a warning like that in
 # 4:1
 \\That no man fall\\ (\\hina m pesi\\). Negative purpose with \\hina m\\
 and the second aorist active subjunctive of \\pipt\\, to fall. \\After\\
 \\the same example of disobedience\\ (\\en ti auti hupodeigmati ts\\
 \\apeitheias\\). The unbelief is like that seen in the Israelites
 # 3:12,18; 4:2
 \\Hupodeigma\\ is a late word from \\hupodeiknumi\\
 # Mt 3:7
 and means a copy
 # Joh 13:15; Jas 5:10
 The Israelites set a terrible example and it is so easy to copy
 the bad examples.

06882
 \\The word of God\\ (\\ho logos tou theou\\). That just quoted about the
 promise of rest and God's rest, but true of any real word of God.
 \\Living\\ (\\zn\\). Cf. the Living God
 # 3:12
 In Philo and the Book of Wisdom the Logos of God is personified,
 but still more in
 # Joh 1:1-18
 where Jesus is pictured as the Logos on a par with God. "Our
 author is using Philonic language rather than Philonic ideas"
 (Moffatt). See
 # Joh 6:63
 : "The words which I have spoken are spirit and are life."
 \\Active\\ (\\energs\\). Energetic, powerful
 # Joh 1:12; Php 3:21; Col 1:29
 \\Sharper\\ (\\tomteros\\). Comparative of \\tomos\\, cutting (from
 \\temn\\, to cut), late adjective, here only in the N.T. \\Than\\
 (\\huper\\). Often so after a comparative
 # Lu 16:8; 2Co 12:13
 \\Two-edged\\ (\\distomon\\). "Two-mouthed" (\\di-, stoma\\), double-mouthed
 like a river (Polybius), branching ways (Sophocles), applied to
 sword (\\xiphos\\) by Homer and Euripides. \\Piercing\\ (\\diiknoumenos\\).
 Present middle participle of \\diikneomai\\, old verb to go through,
 here only in N.T. \\Even to the dividing\\ (\\achri merismou\\). Old word
 from \\meriz\\ (\\meros\\, part), to partition. \\Of soul and spirit\\
 (\\psuchs kai pneumatos\\). As in
 # 1Th 5:23; 1Co 15:45
 but not an argument for trichotomy. Psychology is constantly
 changing its terminology. \\Of both joints and marrow\\ (\\harmn te\\
 \\kai mueln\\). From \\ar\\, to join, comes \\harmos\\, old word, here only
 in the N.T. \\Muelos\\ (from \\mu\\, to shut), old word, here only in
 N.T. This surgeon goes into and through the joints and marrow,
 not cleaving between them. \\Quick to discern\\ (\\kritikos\\). Verbal
 adjective in \\-ikos\\, from \\krin\\, skilled in judging, as the
 surgeon has to be and able to decide on the instant what to do.
 So God's word like his eye sees the secret lurking doubt and
 unbelief "of the thoughts and intents of the heart" (\\enthumsen\\
 \\kai ennoin kardias\\). The surgeon carries a bright and powerful
 light for every dark crevice and a sharp knife for the removal of
 all the pus revealed by the light. It is a powerful picture here
 drawn.

06883
 \\That is not manifest\\ (\\aphans\\). Old adjective (\\a\\ privative and
 \\phain\\, to show), here only in the N.T. God's microscope can lay
 bare the smallest microbe of doubt and sin. \\Naked\\ (\\gumna\\). Both
 soul and body are naked to the eye of God. \\Laid open\\
 (\\tetrachlismena\\). Perfect passive participle of \\trachliz\\, late
 verb to bend back the neck (\\trachlos\\,
 # Mt 18:6
 as the surgeon does for operating, here only in N.T. See
 # Ro 16:4
 for the peril of risking one's neck (\\trachlon hupotithenai\\).
 God's eyes see all the facts in our inmost hearts. There are no
 mental reservations from God. \\With whom we have to do\\ (\\pros hon\\
 \\hmin ho logos\\). "With whom the matter or account for us is."
 There is a slight play here on \\logos\\ of verse
 # 12
 Surely every servant of Christ today needs to gaze into this
 revealing mirror and be honest with himself and God.

06884
 \\A great high priest\\ (\\archierea megan\\). The author now takes up
 the main argument of the Epistle, already alluded to in
 # 1:3; 2:17; 3:1
 the priestly work of Jesus as superior to that of the Levitical
 line
 # 4:14-12:3
 Jesus is superior to the prophets
 # 1:1-3
 to angels
 # 1:4-2:18
 to Moses
 # 3:1-4:13
 he has already shown. Here he only terms Jesus "great" as high
 priest (a frequent adjective with high priest in Philo) but the
 superiority comes out as he proceeds. \\Who hath passed through the\\
 \\heavens\\ (\\dielluthota tous ouranous\\). Perfect active participle
 of \\dierchomai\\, state of completion. Jesus has passed through the
 upper heavens up to the throne of God
 # 1:3
 where he performs his function as our high priest. This idea will
 be developed later
 # 6:19; 7:26-28; 9:11,24
 \\Jesus the Son of God\\ (\\Isoun ton huion tou theou\\). The human name
 linked with his deity, clinching the argument already made
 # 1:1-4:13
 \\Let us hold fast our confession\\ (\\kratmen ts homologias\\).
 Present active volitive subjunctive of \\krate\\, old verb (from
 \\kratos\\, power), with genitive to cling to tenaciously as here and
 # 6:18
 and also with the accusative
 # 2Th 2:15; Col 2:19
 "Let us keep on holding fast." This keynote runs all through the
 Epistle, the exhortation to the Jewish Christians to hold on to
 the confession
 # 3:1
 of Christ already made. Before making the five points of Christ's
 superior priestly work (better priest than Aaron,
 # 5:1-7:25
 under a better covenant,
 # 8:1-13
 in a better sanctuary,
 # 9:1-12
 offering a better sacrifice,
 # 9:13-10:18
 based on better promises,
 # 10:19-12:3
 the author gives a double exhortation
 # 4:14-16
 like that in
 # 2:1-4
 to hold fast to the high priest
 # 14
 and to make use of him
 # 16

06885
 \\That cannot be touched with the feeling\\ (\\m dunamenon\\
 \\sunpathsai\\). "Not able to sympathize with." First aorist passive
 infinitive of \\sunpathe\\, late compound verb from the late
 adjective \\sunpathos\\
 # Ro 12:15
 both from \\sunpasch\\, to suffer with
 # 1Co 12:26; Ro 8:17
 occurring in Aristotle and Plutarch, in N.T. only in Hebrews
 (here and
 # 10:34
 \\One that hath been tempted\\ (\\pepeirasmenon\\). Perfect passive
 participle of \\peiraz\\, as already shown in
 # 2:17
 \\Without sin\\ (\\chris hamartias\\). This is the outstanding
 difference that must never be overlooked in considering the
 actual humanity of Jesus. He did not yield to sin. But more than
 this is true. There was no latent sin in Jesus to be stirred by
 temptation and no habits of sin to be overcome. But he did have
 "weaknesses" (\\astheneiai\\) common to our human nature (hunger,
 thirst, weariness, etc.). Satan used his strongest weapons
 against Jesus, did it repeatedly, and failed. Jesus remained
 "undefiled" (\\amiantos\\) in a world of sin
 # Joh 8:46
 This is our ground of hope, the sinlessness of Jesus and his real
 sympathy.

06886
 \\Let us therefore draw near\\ (\\proserchmetha oun\\). Present active
 middle volitive subjunctive of \\proserchomai\\. "Let us keep on
 coming to" our high priest, this sympathizing and great high
 priest. Instead of deserting him, let us make daily use of him.
 This verb in Hebrews means reverent approach for worship
 # 7:25; 10:1,22; 11:6
 \\Unto the throne of grace\\ (\\ti throni ts charitos\\). This old
 word (\\thronos\\) we have taken into English, the seat of kings and
 of God and so of Christ
 # 1:3,8
 but marked by grace because Jesus is there
 # Mt 19:28
 Hence we should come "with boldness" (\\meta parrsias\\). Telling
 Jesus the whole story of our shortcomings. \\That we may receive\\
 \\mercy\\ (\\hina labmen eleos\\). Purpose clause with \\hina\\ and second
 aorist active subjunctive of \\lamban\\. \\And find grace\\ (\\kai charin\\
 \\heurmen\\). Second aorist active subjunctive of \\heurisk\\. We are
 sure to gain both of these aims because Jesus is our high priest
 on the throne. \\To help us in time of need\\ (\\eis eukairon\\
 \\botheian\\). \\Botheia\\ is old word (from \\bothe\\,
 # 2:18
 which see), in N.T. only here and
 # Ac 27:17
 \\Eukairos\\ is an old word also (\\eu\\, well, \\kairos\\, opportunity),
 only here in N.T. "For well-timed help," "for help in the nick of
 time," before too late.

06887
 \\In things pertaining to God\\ (\\ta pros ton theon\\). Accusative of
 general reference as in
 # 2:17
 # Ro 15:17
 The two essential points about any high priest are human sympathy
 # 5:1-3
 and divine appointment
 # 5:4
 He is taken from men and appointed in behalf of men. \\That he may\\
 \\offer\\ (\\hina prospheri\\). Purpose clause with \\hina\\ and present
 active subjunctive of \\prospher\\, "that he keep on offering (from
 time to time)." \\Both gifts\\ (\\dra\\) \\and sacrifices\\ (\\kai thusias\\).
 General term (\\dra\\) and bloody offerings, but the two together
 are inclusive of all as in
 # 8:3; 9:9
 # 1Ki 8:64
 \\For sins\\ (\\huper hamartin\\). His own included
 # 7:27
 except in the case of Jesus.

06888
 \\Who can bear gently\\ (\\metriopathein dunamenos\\). Present active
 infinitive of the late verb \\metriopathe\\ (\\metrios\\, moderate,
 \\pate\\, to feel or suffer). It is a philosophical term used by
 Aristotle to oppose the \\apatheia\\ (lack of feeling) of the Stoics.
 Philo ranks it below \\apatheia\\. Josephus (_Ant_. XII. 32) uses it
 of the moderation of Vespasian and Titus towards the Jews. It
 occurs here only in the N.T. "If the priest is cordially to plead
 with God for the sinner, he must bridle his natural disgust at
 the loathsomeness of sensuality, his impatience at the frequently
 recurring fall, his hopeless alienation from the hypocrite and
 the superficial, his indignation at any confession he hears from
 the penitent" (Dods). \\With the ignorant\\ (\\tois agnoousin\\). Dative
 case of the articular present active participle of \\agnoe\\, old
 verb not to know
 # Mr 9:32
 \\And erring\\ (\\kai planmenois\\). Present middle participle (dative
 case) of \\plana\\. The one article with both participles probably
 makes it a hendiadys, sins of ignorance (both accidence and
 sudden passion) as opposed to high-handed sins of presumption and
 deliberate purpose. People who sinned "willingly" (\\hekousis\\,
 # 10:26
 had no provision in the Levitical system. For deliberate apostasy
 # 3:12; 10:26
 no pardon is offered. \\Is compassed with infirmity\\ (\\perikeitai\\
 \\astheneian\\). Present passive indicative of the old verb
 \\perikeimai\\ here used transitively as in
 # Ac 28:20
 (\\halusin\\, chain). The priest himself has weakness lying around
 him like a chain. Not so Jesus.

06889
 \\For himself\\ (\\peri heautou\\). Note \\peri\\ three times here (\\peri\\
 \\tou laou, peri heautou, peri hamartin\\), but in verse
 # 1
 \\huper anthrpn, huper hamartin\\. In the _Koin_ this interchange
 of \\peri\\ (around) and \\huper\\ (over) is common
 # Mt 26:28

06890
 \\Taketh the honour unto himself\\ (\\heauti lambanei tn timn\\).
 Dative case of personal interest (\\heauti\\). The priest was called
 of God. This is the ideal and was true of Aaron. The modern
 minister is not a priest, but he also should be a God-called man
 and not one who pushes himself into the ministry or into
 ecclesiastical office.

06891
 \\So Christ also\\ (\\houts kai ho Christos\\). Just as with Aaron.
 Jesus had divine appointment as high priest also. \\To be made\\
 (\\genthnai\\). First aorist passive infinitive of \\ginomai\\. \\High\\
 \\priest\\ (\\archierea\\). Predicate accusative agreeing with \\heauton\\
 (himself) object of \\edoxasen\\. \\But he that spake unto him\\ (\\all' ho\\
 \\lalsas pros auton\\). Ellipsis of \\edoxasen\\ to be supplied from
 preceding clause. God did glorify Jesus in appointing him priest
 as we see in
 # Ps 2:7
 quoted already as Messianic
 # Heb 1:5
 Jesus himself repeatedly claimed that the Father sent him on his
 mission to the world
 # Joh 5:30,43; 8:54; 17:5
 etc.). Bruce holds that Christ's priesthood is co-eval with his
 Sonship. Davidson thinks it is merely suitable because he is Son.
 Clearly the Father nominated (Dods) the Son to the Messianic
 priesthood
 # Joh 3:16

06892
 \\In another place\\ (\\en heteri\\). That is
 # Ps 110:4
 It is this crucial passage by which the author will prove the
 superiority of Jesus to Aaron as high priest. Only the word
 priest (\\hiereus\\) occurs here which the author uses as synonymous
 with high priest (\\archiereus\\). The point lies in the meaning of
 the phrase "After the order of Melchizedek" (\\kata tn taxin\\
 \\Melchisedek\\). But at this point the only thing pressed is the
 fact of the divine appointment of Jesus as priest. He returns to
 this point
 # 5:10-7:28

06893
 \\In the days of his flesh\\ (\\en tais hmerais ts sarkos autou\\).
 Here (verses
 # 7-9
 the author turns to the other requirement of a high priest (human
 sympathy). Since Jesus was "without sin"
 # 4:15
 he did not have to offer sacrifices "for himself," yet in all
 other points he felt the sympathy of the human high priest, even
 more so by reason of his victory over sin. \\Having offered up\\
 (\\prosenegkas\\). Second aorist active (\\-a\\ form) participle of
 \\prospher\\ (cf. verse
 # 3
 An allusion to the Agony of Christ in Gethsemane. \\Supplications\\
 (\\hiketrias\\). Socrates, Polybius, Job
 # Job 40:22
 combine this word with \\deseis\\ (prayers) as here. The older form
 was \\hikesia\\. The word \\hiketrios\\ is an adjective from \\hikets\\
 (a suppliant from \\hik\\, to come to one) and suggests one coming
 with an olive-branch (\\elaia\\). Here only in the N.T. \\With strong\\
 \\crying and tears\\ (\\meta kraugs ischuras kai dakrun\\). See
 # Lu 22:44
 for a picture of the scene in Gethsemane (anguish and pathos). No
 doubt the writer has in mind other times when Jesus shed tears
 # Joh 11:35; Lu 19:41
 but Gethsemane chiefly. \\To save him from death\\ (\\szein ek\\
 \\thanatou\\). A reference to the cry of Jesus in Gethsemane
 # Mt 26:39
 \\Having been heard for his godly fear\\ (\\eisakoustheis apo ts\\
 \\eulabeias\\). Old word from \\eulabs\\ (taking hold well,
 # Lu 2:25
 from \\eu, lamban\\, the verb \\eulabeomai\\ in N.T. only in
 # Heb 11:7
 in N.T. only here and
 # 12:28
 Fine picture of Christ's attitude toward the Father in the prayer
 in Gethsemane and in all his prayers. Jesus in Gethsemane at once
 surrendered his will to that of the Father who heard his plea and
 enabled him to acquiesce in the Father's will.

06894
 \\Though he was a Son\\ (\\kaiper n huios\\). Concessive participle with
 \\kaiper\\, regular Greek idiom as in
 # 7:5; 12:17
 \\Yet learned obedience\\ (\\emathen hupakon\\). Second aorist active
 indicative of \\manthan\\. Succinct and crisp statement of the
 humanity of Jesus in full harmony with
 # Lu 2:40,52
 and with
 # Heb 2:10
 \\By the things which he suffered\\ (\\aph' hn epathen\\). There is a
 play on the two verbs (\\emathen--epathen\\), paronomasia. Second
 aorist active indicative of \\pasch\\. He always did his Father's
 will
 # Joh 8:29
 but he grew in experience as in wisdom and stature and in the
 power of sympathy with us.

06895
 \\Having been made perfect\\ (\\teleitheis\\). First aorist passive
 participle of \\teleio\\, the completion of the process of training
 mentioned by this same verb in
 # 2:10
 "by means of sufferings" (\\dia pathmatn\\) as stated again here in
 verse
 # 8
 \\The author of eternal salvation\\ (\\aitios strias ainiou\\). Common
 adjective from \\aitia\\ (cause), causing, often in Greek with
 \\strias\\ (Aeschines, Philo), in N.T. only here,
 # Lu 23:4,14,22; Ac 19:40
 See same idea in
 # Heb 2:10
 (\\archgon\\). See
 # Isa 45:17

06896
 \\Named of God\\ (\\prosagoreutheis\\). First aorist passive participle
 of \\prosagoreu\\, old verb to salute, to address, only here in N.T.
 Common in Plutarch.

06897
 \\Of whom\\ (\\peri hou\\). Or "concerning which," for \\hou\\ can be either
 masculine or neuter (genitive). It is the likeness of Jesus as
 high priest to Melchizedek that the author has in mind. He is
 ready to discuss that but for the fear that the reader may fail
 to grasp his meaning, for he will run counter to the usual Jewish
 ideas. Hence he pauses to stir up the interest of the readers
 # 5:11-6:20
 before going on with the argument
 # 7:1-28
 \\Hard of interpretation\\ (\\dusermneutos\\). Late and rare verbal
 compound (\\dus, hermneu\\), in Diodorus and Philo, here only in
 N.T. Hard to explain because of the strange (to Jews) line taken,
 but still more because of their dulness. \\Dull of hearing\\ (\\nthroi\\
 \\tais akoais\\). Old adjective (papyri also), from negative \\n\\ and
 \\the\\, to push, no push in the hearing, slow and sluggish in mind
 as well as in the ears. In N.T. only here and
 # 6:12
 (slack, sluggish). Plato calls some students \\nthroi\\ (stupid).

06898
 \\Teachers\\ (\\didaskaloi\\). Predicate nominative after \\einai\\. \\By\\
 \\reason of the time\\ (\\dia ton chronon\\). Alas, what a commentary on
 modern Christians. \\That some one teach you the rudiments\\ (\\tou\\
 \\didaskein humas tina ta stoicheia\\). Neat Greek idiom, genitive
 case of the articular infinitive (need of the teaching) with two
 accusatives of the person (\\humas\\, you) and the thing (\\ta\\
 \\stoicheia\\, the rudiments) and the accusative of general reference
 (\\tina\\, as to some one). For \\stoicheia\\ see
 # Ga 4:3,9; Col 2:8
 \\Of the first principles of the oracles of God\\ (\\ts archs tn\\
 \\login tou theou\\). Three genitives linked to each other. \\Archs\\
 (beginning) illustrates \\ta stoicheia\\, just before, the A B C of
 Christian teaching like
 # Heb 6:1
 \\Logion\\ is a diminutive of logos, divine oracles being usually
 brief, common in the O.T. and Philo for God's words, in N.T. used
 for the O.T.
 # Ac 7:38; Rom 3:2
 of God's word through Christians
 # 1Pe 4:11
 of the substance of Christian teaching
 # Heb 5:12
 \\Of milk\\ (\\galaktos\\). Because still babes
 # 1Co 3:2
 and not able to chew "solid food" (\\steres trophs\\), without
 intellectual and spiritual teeth.

06899
 \\Without experience\\ (\\apeiros\\). Old adjective (alpha privative and
 \\peira\\, trial). Inexperienced. The babe (\\npios\\, old word,
 negative \\n\\ and \\epos\\, word like Latin _infans_, infant, not able
 to talk), not able to chew if one uses only milk and is without
 teeth. Perhaps moral truth is meant by "word of righteousness"
 (cf.
 # 1:2; 2:3
 for the word spoken by Christ).
