06900
 \\For full-grown men\\ (\\telein\\). Predicate genitive. The word is for
 adults, relative perfection (\\teleioi\\) in contrast with babes as
 in
 # 1Co 2:6; 3:1; 13:11; Php 3:15; Eph 4:4
 not absolute perfection
 # Mt 5:48
 \\Their senses\\ (\\ta aisthtria\\). The organs of perception (Stoic
 term for sense organs) from \\aisthanomai\\
 # Lu 9:45
 in Plato, Galen, Hippocrates, here only in N.T. \\Exercised\\
 (\\gegumnasmena\\). Perfect passive participle of \\gumnaz\\, to
 exercise (naked, \\gumnos\\). Galen uses \\aisthtria gegumnasmena\\
 together after \\ech\\ as we have here. For this predicate use of
 the participle with \\ech\\ see
 # Lu 13:6; 14:19
 "By reason of use" one gains such skill. \\To discern\\ (\\pros\\
 \\diakrisin\\). "For deciding between" (from \\diakrin\\), old word with
 ablative \\kalou te kai kakou\\ (between good and evil). See
 # 1Co 12:1; Rom 14:1


06901
 \\Wherefore\\ (\\dio\\). Because of the argument already made about the
 difficulty of the subject and the dulness of the readers. \\Let us\\
 \\cease to speak\\ (\\aphentes ton logon\\). Second aorist active
 participle of \\aphimi\\, to leave off or behind. \\Of the first\\
 \\principles of Christ\\ (\\ts archs tou Christou\\). Objective
 genitive \\Christou\\ (about Christ). "Leaving behind the discussion
 of the beginning about Christ," another way of saying again \\ta\\
 \\stoicheia ts archs tn login tou theou\\ of
 # 5:12
 \\And press on\\ (\\kai phermetha\\). Volitive present subjunctive
 passive, "Let us be borne on" (both the writer and the readers).
 The Pythagorean Schools use \\phermetha\\ in precisely this sense of
 being borne on to a higher stage of instruction. Bleek quotes
 several instances of Greek writers using together as here of
 \\aphentes phermetha\\ (Eurip., _Androm_. 393, for instance). \\Unto\\
 \\perfection\\ (\\epi tn teleiotta\\). Old word from \\teleios\\ mature,
 adults as in
 # 5:14
 Only twice in N.T. (here and
 # Col 3:14
 Let us go on to the stage of adults, not babes, able to masticate
 solid spiritual food. The writer will assume that the readers are
 adults in his discussion of the topic. \\Not laying again the\\
 \\foundation\\ (\\m palin themelion kataballomenoi\\). The regular idiom
 for laying down the foundation of a building (\\themelion\\,
 # Lu 6:48
 The metaphor is common
 # 1Co 3:11
 and the foundation is important, but one cannot be laying the
 foundation always if he is to build the house. There are six
 items mentioned here as part of the "foundation," though the
 accusative \\didachn\\ in apposition with \\themelion\\ may mean that
 there are only four included in the \\themelion\\. Two are
 qualitative genitives after \\themelion\\ (\\metanoias\\ and \\pistes\\).
 What is meant by "dead works" (\\apo nekrn ergn\\) is not clear
 # 9:14
 though the reference may be to touching a corpse
 # Nu 19:1; 31:19
 There are frequent allusions to the deadening power of sin
 # Jas 2:17,26; Joh 7:25; Rom 6:1,11; 7:8; Col 2:13; Eph 2:1,5
 The use of repentance and faith together occurs also elsewhere
 # Mr 1:15; Ac 20:21; 1Th 1:9

06902
 The other four items are qualitative genitives with \\didachn\\
 (\\baptismn, epitheses cheirn, anastases nekrn, krimatos\\
 \\ainiou\\). The plural \\baptismn\\ "by itself does not mean
 specifically Christian baptism either in this epistle
 # 9:10
 or elsewhere
 # Mr 7:4
 but ablutions or immersions such as the mystery religions and the
 Jewish cultus required for initiates, proselytes, and worshippers
 in general" (Moffatt). The disciples of the Baptist had disputes
 with the Jews over purification
 # Joh 3:25
 See also
 # Ac 19:2
 "The laying on of hands" seems to us out of place in a list of
 elementary principles, but it was common as a sign of blessing
 # Mt 19:13
 of healing
 # Mr 7:32
 in the choice of the Seven
 # Ac 6:6
 in the bestowal of the Holy Spirit
 # Ac 8:17; 19:6
 in separation for a special task
 # Ac 13:3
 in ordination
 # 1Ti 4:14; 5:22; 2Ti 1:6
 Prayer accompanied this laying on of the hands as a symbol. The
 resurrection of the dead (both just and unjust,
 # Joh 5:29; Ac 24:15
 is easily seen to be basal (cf.
 # 1Co 15
 as well as eternal judgment (timeless and endless).

06903
 \\If God permit\\ (\\eanper epitrepi ho theos\\). Condition of the third
 class with \\eanper\\ (note \\per\\ indeed). See
 # 1Co 16:7
 (\\ean ho kurios epitrepsi\\) and
 # Ac 18:21
 (\\tou theou thelontos\\). It is not an idle form with the author. He
 means that he will go on with the argument and not attempt to lay
 again the foundation (the elements). Moffatt takes him to mean
 that he will teach them the elements at a later time
 # 13:23
 if the way opens, a less probable interpretation.

06904
 \\As touching those who were once enlightened\\ (\\tous hapax\\
 \\phtisthentas\\). First aorist passive articular participle (the
 once for all enlightened) of \\photiz\\, old and common verb (from
 \\phs\\) as in
 # Lu 11:36
 The metaphorical sense here (cf.
 # Joh 1:9; Eph 1:18; Heb 10:32
 occurs in Polybius and Epictetus. The accusative case is due to
 \\anakainizein\\ in verse
 # 6
 \\Hapax\\ here is "once for all," not once upon a time (\\pote\\) and
 occurs again
 # 9:7,26,27,28; 12:26,27
 \\Tasted of the heavenly gift\\ (\\geusamenous ts dreas ts\\
 \\epouraniou\\). First aorist middle participle of \\geu\\, old verb
 once with accusative (verse
 # 5
 \\kalon rma, dunameis\\), usually with genitive
 # Heb 2:9
 as here. \\Partakers of the Holy Ghost\\ (\\metochous pneumatos\\
 \\hagiou\\). See
 # 3:14
 for \\metochoi\\. These are all given as actual spiritual
 experiences. \\And then fell away\\ (\\kai parapesontas\\). No "then"
 here, though the second aorist (effective) active participle of
 \\parapipt\\, old verb to fall beside (aside), means that. Only here
 in N.T. In
 # Gal 5:4
 we have \\ts charitos exepesate\\ (ye fell out of grace, to law,
 Paul means).

06905
06906
 \\It is impossible to renew them again\\ (\\adunaton palin\\
 \\anakainizein\\). The \\adunaton\\ (impossible) comes first in verse
 # 4
 without \\estin\\ (is) and there is no "them" in the Greek. There are
 three other instances of \\adunaton\\ in Hebrews
 # 6:18; 10:4; 11:6
 The present active infinitive of \\anakainiz\\ (late verb, \\ana,\\
 \\kainos\\, here only in the N.T., but \\anakaino\\,
 # 2Co 4:16; Col 3:10
 with \\adunaton\\ bluntly denies the possibility of renewal for
 apostates from Christ (cf.
 # 3:12-4:2
 It is a terrible picture and cannot be toned down. The one ray of
 light comes in verses
 # 8-12
 not here. \\Seeing they crucify to themselves afresh\\
 (\\anastraurountas heautois\\). Present active participle (accusative
 plural agreeing with \\tous ... parapesontas\\) of \\anastauro\\, the
 usual verb for crucify in the old Greek so that \\ana-\\ here does
 not mean "again" or "afresh," but "up," _sursum_, not _rursum_
 (Vulgate). This is the reason why renewal for such apostates is
 impossible. They crucify Christ. \\And put him to an open shame\\
 (\\kai paradeigmatizontas\\). Present active participle of
 \\paradeigmatiz\\, late verb from \\paradeigma\\ (example), to make an
 example of, and in bad sense to expose to disgrace. Simplex verb
 \\deigmatisai\\ in this sense in
 # Mt 1:19

06907
 \\Which hath drunk\\ (\\h piousa\\). Articular second aorist active
 participle of \\pin\\, to drink. \\Herbs\\ (\\botann\\). Old word from
 \\bosk\\, to feed, green plant, only here in N.T. Cf. our botany.
 \\Meet\\ (\\eutheton\\). Old compound verbal (\\eu, tithmi\\) well-placed,
 fit
 # Lu 9:62
 \\It is tilled\\ (\\gergeitai\\). Present passive indicative of \\gerge\\,
 old and rare verb from \\gergos\\ (tiller of the soil, \\g, ergon\\,
 # 2Ti 2:6
 here only in the N.T. \\Receives\\ (\\metalambanei\\). Present active
 indicative of \\metalamban\\, old verb to share in, with genitive
 (\\eulogias\\) as here
 # Ac 2:46
 or with accusative
 # Ac 24:25

06908
 \\If it beareth\\ (\\ekpherousa\\). Present active participle of \\ekpher\\,
 conditional participle. For "thorns and thistles" see
 # Mt 7:16
 for both words (\\akanthas kai tribolous\\). Roman soldiers scattered
 balls with sharp iron spikes, one of which was called _tribulus_,
 to hinder the enemy's cavalry. \\Rejected\\ (\\adokimos\\). See
 # 1Co 9:27; Ro 1:28
 For \\kataras eggus\\ (nigh unto a curse) see
 # Gal 3:10
 \\To be burned\\ (\\eis kausin\\). "For burning." Common sight in
 clearing up ground.

06909
 \\But we are persuaded\\ (\\pepeismetha de\\). Perfect passive indicative
 of \\peith\\, literary plural. Note Paul's use of \\pepeismai\\ in
 # 2Ti 1:12
 \\Better things\\ (\\ta kreissona\\). "The better things" than those
 pictures in
 # 6:4-8
 \\That accompany salvation\\ (\\echomena strias\\). "Things holding on
 to salvation"
 # Mr 1:38
 a common Greek phrase \\echomena\\, present middle participle of
 \\ech\\. \\Though we thus speak\\ (\\ei kai houts laloumen\\). Concessive
 condition of the first class. Explanatory, not apologetic, of his
 plain talk. \\Not unrighteous to forget\\ (\\ou gar adikos\\
 \\epilathesthai\\). Second aorist middle infinitive of \\epilanthan\\
 with genitive case (\\ergou\\, work, \\agaps\\, love). But even God
 cannot remember what they did not do. \\In that ye ministered and\\
 \\still do minister\\ (\\diakonsantes kai diakonountes\\). First aorist
 active and present active participle of the one verb \\diakone\\,
 the sole difference being the tense (single act _aorist_,
 repeated acts _present_).

06910
06911
 \\And we desire\\ (\\epithumoumen de\\). Literary plural again like
 \\pepeismetha\\
 # 6:9
 He is not wholly satisfied with them as he had already shown
 # 5:11-14
 They have not given up Christ
 # 6:4-8
 but many of them are still babes (\\npioi\\,
 # 5:13
 and not adults (\\teleioi\\,
 # 5:14
 and others are in peril of becoming so. \\Unto the fulness of hope\\
 (\\pros tn plrophorian ts elpidos\\). For \\plrophoria\\ see
 # 1Th 1:5; Col 2:2
 \\To the end\\ (\\achri telous\\). As in
 # 3:6,14

06912
 \\That ye be not sluggish\\ (\\hina m nthroi gensthe\\). Negative
 final clause with second aorist middle subjunctive of \\ginomai\\,
 "that ye become not sluggish (or dull of hearing)" as some
 already were
 # 5:11
 \\Imitators\\ (\\mimtai\\). See
 # 1Th 1:6; 2:14
 for this word (our "mimic" in good sense). The writer wishes to
 hold and develop these sluggards through those who inherit the
 promises (see
 # 10:19-12:3
 one of his great appeals later in ch.
 # Heb 11
 full of examples of "faith and long-suffering."

06913
 \\Made promise\\ (\\epaggeilamenos\\). First aorist middle participle of
 \\epaggell\\. Could swear by none greater (\\kat' oudenos eichen\\
 \\meizonos omosai\\). Imperfect active of \\ech\\ in sense of \\edunato\\ as
 often with \\omosai\\ (first aorist active infinitive of \\omnu\\) and
 \\mosen\\ (he sware) is first aorist active indicative.

06914
 \\Surely\\ (\\ei mn\\). By itacism for \\ mn\\ (Deissmann, _Bible
 Studies_, p. 205). The quotation is from
 # Ge 22:16
 (the promise renewed to Abraham with an oath after offering of
 Isaac). \\Blessing\\ (\\eulogn\\). Hebraism (present active participle)
 for the Hebrew infinitive absolute and so with \\plthunn\\
 (multiplying).

06915
 \\Having patiently endured\\ (\\makrothumsas\\). First aorist active
 participle of \\makrothumos\\ (\\makros, thumos\\, long spirit)
 illustrating \\makrothumia\\ of verse
 # 12
 \\He obtained\\ (\\epetuchen\\). Second aorist (effective) active
 indicative of \\epetugchan\\, old verb with genitive. God was true
 to his word and Abraham was faithful.

06916
 \\In every dispute\\ (\\pass antilogias\\). Objective genitive of old
 word several times in Hebrews
 # 6:16; 7:7; 12:3
 Talking back, face to face, in opposition. \\Final\\ (\\peras\\). Limit,
 boundary
 # Mt 12:42
 Men may perjure themselves.

06917
 \\To shew\\ (\\epideixai\\). First aorist active infinitive of
 \\epideiknumi\\, to show in addition (\\epi-\\) to his promise "more
 abundantly" (\\perissoteron\\). \\The immutability of his counsel\\ (\\to\\
 \\ametatheton ts bouls autou\\). Late compound verbal neuter
 singular (alpha privative and \\metatithmi\\, to change), "the
 unchangeableness of his will." \\Interposed\\ (\\emesiteusen\\). First
 aorist active indicative of \\mesiteu\\, late verb from \\mesits\\,
 mediator
 # Heb 8:6
 to act as mediator or sponsor or surety, intransitively to pledge
 one's self as surety, here only in the N.T. \\With an oath\\
 (\\horki\\). Instrumental case of \\horkos\\ (from \\herkos\\, an
 enclosure),
 # Mt 14:7,9

06918
 \\By two immutable things\\ (\\dia duo pragmatn ametathetn\\). See
 verse
 # 17
 God's promise and God's oath, both unchangeable. \\In which it is\\
 \\impossible for God to lie\\ (\\en hois adunaton pseusasthai theon\\).
 Put this "impossibility" by that in verses
 # 4-6
 \\Theon\\ is accusative of general reference with \\pseusasthai\\, first
 aorist middle infinitive of \\pseudomai\\. \\That we may have\\ (\\hina\\
 \\echmen\\). Purpose clause with \\hina\\ and the present active
 subjunctive of \\ech\\, "that we may keep on having." \\Strong\\
 \\consolation\\ (\\ischuran paraklsin\\). "Strong encouragement" by
 those two immutable things. \\Who have fled for refuge\\ (\\hoi\\
 \\kataphugontes\\). Articular effective second aorist active
 participle of \\katapheug\\, old verb, in N.T. only here and
 # Ac 14:6
 The word occurs for fleeing to the cities of refuge
 # De 4:42; 19:5; Jos 20:9
 \\To lay hold of\\ (\\kratsai\\). First aorist active (single act)
 infinitive of \\krate\\ in contrast with present tense in
 # 4:14
 (hold fast). \\Set before us\\ (\\prokeimens\\). Placed before us as the
 goal. See this same participle used with the "joy" (\\charas\\) set
 before Jesus
 # 12:2

06919
 \\Which\\ (\\hn\\). Which hope. What would life be without this blessed
 hope based on Christ as our Redeemer? \\As an anchor of the soul\\
 (\\hs agkuran ts psuchs\\). Old word, literally in
 # Ac 27:29
 figuratively here, only N.T. examples. The ancient anchors were
 much like the modern ones with iron hooks to grapple the rocks
 and so hold on to prevent shipwreck
 # 1Ti 1:19
 \\Both sure and steadfast\\ (\\asphal te kai bebaian\\). This anchor of
 hope will not slip (alpha privative and \\sphall\\, to totter) or
 lose its grip (\\bebaia\\, from \\bain\\, to go, firm, trusty). \\That\\
 \\which is within the veil\\ (\\to esteron tou katapetasmatos\\). The
 Holy of Holies, "the inner part of the veil" (the space behind
 the veil), in N.T. only here and
 # Ac 16:24
 (of the inner prison). The anchor is out of sight, but it holds.
 That is what matters.

06920
 \\As a forerunner\\ (\\prodromos\\). Old word used for a spy, a scout,
 only here in N.T. Jesus has shown us the way, has gone on ahead,
 and is the surety (\\egguos\\,
 # Heb 7:22
 and guarantor of our own entrance later. In point of fact, our
 anchor of hope with its two chains of God's promise and oath has
 laid hold of Jesus within the veil. It will hold fast. All we
 need to do is to be true to him as he is to us. \\A high priest for\\
 \\ever\\ (\\archiereus eis ton aina\\). There he functions as our great
 high priest, better than Aaron for he is "after the order of
 Melchizedek," the point that now calls for elucidation
 # 5:10

06921
 \\This Melchizedek\\ (\\houtos ho Melchisedek\\). The one already
 mentioned several times with whose priesthood that of Christ is
 compared and which is older and of a higher type than that of
 Aaron. See
 # Ge 14:18-20; Ps 110
 for the only account of Melchizedek in the Old Testament. It is a
 daring thing to put Melchizedek above Aaron, but the author does
 it. Moffatt calls verses
 # 1-3
 "a little sermon" on
 # 6:20
 It is "for ever" (\\eis ton aina\\) that he explains. Melchizedek is
 the only one in his line and stands alone in the record in
 Genesis. The interpretation is rabbinical in method, but well
 adapted to Jewish readers. The description is taken verbatim from
 Genesis except that "who met" (\\ho sunantsas\\) is here applied to
 Melchizedek from
 # Ge 14:17
 instead of to the King of Sodom. They both met Abraham as a
 matter of fact. For this verb (first aorist active participle of
 \\sunanta\\) see
 # Lu 9:37
 \\Slaughter\\ (\\kops\\). Old word for cutting (\\kopt\\, to cut), here
 only in N.T. These kings were Amraphel, Arioch, Chedorlaomer,
 Tidal. Amraphel is usually taken to be Khammurabi. \\Priest of God\\
 \\Most High\\ (\\hiereus tou theou tou hupsistou\\). He is called
 "priest" and note \\tou hupsistou\\ applied to God as the Canaanites,
 Phoenicians, Hebrews did. It is used also of Zeus and the
 Maccabean priest-kings. The demons apply it to God
 # Mr 5:7; Lu 8:28

06922
 \\A tenth\\ (\\dekatn\\). It was common to offer a tenth of the spoils
 to the gods. So Abraham recognized Melchizedek as a priest of
 God. \\Divided\\ (\\emerisen\\). First aorist active of \\meriz\\, from
 \\meros\\ (portion), to separate into parts. From this point till
 near the end of verse
 # 3
 (the Son of God) is a long parenthesis with \\houtos\\ of verse
 # 1
 as the subject of \\menei\\ (abideth) as the Revised Version
 punctuates it. Philo had made popular the kind of exegesis used
 here. The author gives in Greek the meaning of the Hebrew words
 Melchizedek (King of righteousness, cf.
 # 1:8
 and Salem (peace).

06923
 \\Without father, without mother, without genealogy\\ (\\apatr,\\
 \\amtr, agenealogtos\\). Alliteration like
 # Ro 1:30
 the first two old words, the third coined by the author (found
 nowhere else) and meaning simply "devoid of any genealogy." The
 argument is that from silence, made much of by Philo, but not to
 be pressed. The record in Genesis tells nothing of any genealogy.
 Melchizedek stands alone. He is not to be understood as a
 miraculous being without birth or death. Melchizedek has been
 made more mysterious than he is by reading into this
 interpretation what is not there. \\Made like\\ (\\aphmoimenos\\).
 Perfect passive participle of \\aphomoio\\, old verb, to produce a
 facsimile or copy, only here in N.T. The likeness is in the
 picture drawn in Genesis, not in the man himself. Such artificial
 interpretation does not amount to proof, but only serves as a
 parallel or illustration. \\Unto the Son of God\\ (\\ti huii tou\\
 \\theou\\). Associative instrumental case of \\huios\\. \\Abideth a priest\\
 (\\menei hiereus\\). According to the record in Genesis, the only one
 in his line just as Jesus stands alone, but with the difference
 that Jesus continues priest in fact in heaven. \\Continually\\ (\\eis\\
 \\to dinekes\\). Old phrase (for the continuity) like \\eis ton aina\\,
 in N.T. only in Hebrews
 # 7:3; 10:1,14,21

06924
 \\How great\\ (\\plikos\\). Geometrical magnitude in contrast to
 arithmetical (\\posos\\), here only in N.T., "how distinguished." He
 received tithes from Abraham (verses
 # 4-6a
 and he blessed Abraham
 # 6b-7
 and even Levi is included (verses
 # 8-10
 \\Out of the chief spoils\\ (\\ek tn akrothinin\\). Old word from
 \\akros\\, top, and \\this\\, a heap (the top of the pile). \\Patriarch\\
 (\\patriarchs\\). LXX word (\\patria\\, tribe, \\arch\\, to rule)
 transferred to N.T.
 # Ac 2:29

06925
 \\The priest's office\\ (\\tn hierateian\\). LXX and _Koin_ word from
 \\hiereus\\, in N.T. only here and
 # Lu 1:9
 \\To take tithes\\ (\\apodekatoin\\). Present active infinitive (in \\-oin\\,
 not \\-oun\\, as the best MSS. give it) of \\apodekato\\ a LXX word
 (\\apo, dekato\\), to take a tenth from (\\apo\\). \\Brethren\\
 (\\adelphous\\). Accusative case in apposition with \\laon\\ (people)
 unaffected by the explanatory phrase \\tout' estin\\ (that is).
 \\Though come out\\ (\\kaiper exelluthotas\\). Concessive participle
 (cf.
 # 5:8
 with \\kaiper\\ (perfect active of \\exerchomai\\).

06926
 \\He whose genealogy is not counted\\ (\\ho m genealogoumenos\\).
 Articular participle with negative \\m\\ (usual with participles) of
 the old verb \\genealoge\\ trace ancestry (cf. verse
 # 3
 \\Hath taken tithes\\ (\\dedekatken\\). Perfect active indicative of
 \\dekato\\, standing on record in Genesis. \\Hath blessed\\ (\\eulogken\\).
 Perfect active indicative of \\euloge\\, likewise standing on
 record. Note the frequent perfect tenses in Hebrews. \\Him that\\
 \\hath the promises\\ (\\ton echonta tas epaggelias\\). Cf.
 # 6:12,13-15
 for allusion to the repeated promises to Abraham
 # Ge 12:3,7; 13:14; 15:5; 17:5; 22:16-18

06927
 \\Dispute\\ (\\antilogias\\). Ablative case with \\chris\\. For the word see
 # 6:16
 The writer makes a parenthetical generalization and uses the
 article and neuter adjective (\\to elasson\\, the less, \\hupo tou\\
 \\kreittonos\\, by the better), a regular Greek idiom.

06928
 \\Here\\ (\\hde\\). In the Levitical system. \\There\\ (\\ekei\\). In the case
 of Melchizedek. \\Of whom it is witnessed\\ (\\marturoumenos\\). "Being
 witnessed," present passive participle of \\marture\\ (personal
 construction, not impersonal). \\That he lives\\ (\\hoti zi\\). Present
 active indicative of \\za\\). The Genesis record tells nothing of
 his death.

06929
 \\So to say\\ (\\hs epos eipein\\). An old idiom, here only in the N.T.,
 common in Philo, used to limit a startling statement, an
 infinitive for conceived result with \\hs\\. \\Hath paid tithes\\
 (\\dedekattai\\). Perfect passive indicative of \\dekato\\, "has been
 tithed." This could only be true of Levi "so to speak."

06930
 \\In the loins of his father\\ (\\en ti osphui tou patros\\). Levi was
 not yet born. The reference is to Abraham, the forefather
 (\\patros\\) of Levi. This is a rabbinical imaginative refinement
 appealing to Jews.

06931
 \\Perfection\\ (\\teleisis\\). Abstract substantive of \\teleio\\. More the
 act than the quality or state (\\teleiots\\,
 # 6:1
 The condition is of the second class, "if there were perfection,
 etc." The Levitical priesthood failed to give men "a perfectly
 adequate relation to God" (Moffatt). \\Priesthood\\ (\\hierosuns\\). Old
 word, in N.T. only here, verses
 # 12,24
 Cf. \\hieretia\\ in verse
 # 5
 The adjective \\Leueitik\\ occurs in Philo. \\Received the law\\
 (\\nenomothettai\\). Perfect passive indicative of \\nomothete\\, old
 compound to enact law (\\nomos, tithmi\\), to furnish with law (as
 here), only other N.T. example in
 # 8:6
 \\What further need was there?\\ (\\tis eti chreia;\\). No copula
 expressed, but it would normally be \\n an\\, not just \\n\\: "What
 need still would there be?" \\Another priest\\ (\\heteron hierea\\). Of a
 different line (\\heteron\\), not just one more (\\allon\\). Accusative
 of general reference with the infinitive \\anistasthai\\ (present
 middle of \\anistmi\\ intransitive). \\And not to be reckoned\\ (\\kai ou\\
 \\legesthai\\). The negative \\ou\\ belongs rather to the descriptive
 clause than just to the infinitive.

06932
 \\The priesthood being changed\\ (\\metatithemens ts hierosuns\\).
 Genitive absolute with present passive participle of \\metatithmi\\,
 old word to transfer
 # Ga 1:6
 \\A change\\ (\\metathesis\\). Old substantive from \\metatithmi\\. In N.T.
 only in Heb.
 # 7:12; 11:5; 12:27
 God's choice of another kind of priesthood for his Son, left the
 Levitical line off to one side, forever discounted, passed by
 "the order of Aaron" (\\tn taxin Aarn\\).

06933
 \\Belongeth to another tribe\\ (\\phuls heteras meteschken\\). See
 # 2:14
 for \\metech\\, perfect active indicative here. A different
 (\\heteras\\) tribe. \\Hath given attendance at\\ (\\proseschken\\). Perfect
 active indicative (watch perfects in Hebrews, not "for" aorists)
 of \\prosech\\, old verb, here with either \\noun\\ (mind) or self
 (\\heauton\\) understood with dative case (\\ti thusiastrii\\, the
 altar, for which word see
 # Mt 5:23; Lu 1:11

06934
 \\It is evident\\ (\\prodlon\\). Old compound adjective (\\pro, dlos\\),
 openly manifest to all, in N.T. only here and
 # 1Ti 5:24
 \\Hath sprung\\ (\\anatetalken\\). Perfect active indicative of \\anatell\\,
 old compound to rise up like the sun
 # Mt 5:45

06935
 \\Yet more abundantly evident\\ (\\perissoteron eti katadlon\\). Only
 N.T. instance of the old compound adjective \\katadlos\\ thoroughly
 clear with \\eti\\ (still) added and the comparative \\perissoteron\\
 (more abundantly) piling Ossa on Pelion like
 # Php 1:23
 \\Likeness\\ (\\homoiotta\\). See
 # 4:15
 only N.T. examples. Cf. the verb in verse
 # 3
 \\Ariseth another priest\\ (\\anistatai hiereus heteros\\). As said in
 verse
 # 11
 now assumed in condition of first class.

06936
 \\Carnal\\ (\\sarkins\\). "Fleshen" as in
 # 1Co 3:1
 not \\sarkiks\\ (fleshlike,
 # 1Co 3:3
 The Levitical priests became so merely by birth. \\Of an endless\\
 \\life\\ (\\zs akatalutou\\). Late compound (alpha privative and verbal
 adjective from \\katalu\\, to dissolve, as in
 # 2Co 4:1
 indissoluble. Jesus as priest lives on forever. He is Life.

06937
 \\It is witnessed\\ (\\martureitai\\). Present passive indicative of
 \\marture\\. The author aptly quotes again
 # Ps 110:4

06938
 \\A disannulling\\ (\\athetsis\\). Late word from \\athete\\ (alpha
 privative and \\tithmi\\), to set aside
 # Mr 6:26
 in N.T. only here and
 # 9:26
 Common in the papyri in a legal sense of making void. Involved in
 \\metathesis\\ (change in verse
 # 12
 \\Foregoing\\ (\\proagouss\\). Present active participle of \\proag\\, to
 go before
 # 1Ti 1:18
 \\Because of its weakness\\ (\\dia to auts asthenes\\). Neuter abstract
 adjective with article for quality as in verse
 # 7
 with \\dia\\ and accusative case for reason. \\Unprofitableness\\
 (\\anpheles\\). Old compound (alpha privative and \\ophelos\\) useless,
 and neuter singular like \\asthenes\\. In N.T. only here and
 # Tit 3:9

06939
 \\Made nothing perfect\\ (\\ouden eteleisen\\). Another parenthesis.
 First aorist active indicative of \\teleio\\. See verse
 # 11
 And yet law is necessary. \\A bringing in thereupon\\ (\\epeisagg\\).
 An old double compound (\\epi\\, additional, \\eisagg\\, bringing in
 from \\eisag\\). Here only in N.T. Used by Josephus (_Ant_. XI. 6,
 2) for the introduction of a new wife in place of the repudiated
 one. \\Of a better hope\\ (\\kreittonos elpidos\\). This better hope
 # 6:18-20
 does bring us near to God (\\eggizomen ti thei\\) as we come close
 to God's throne through Christ
 # 4:16

06940
 \\Without the taking of an oath\\ (\\chris horkmosias\\). As in
 # Ps 110:4

06941
 \\Have been made\\ (\\eisin gegonotes\\). Periphrastic perfect active
 indicative of \\ginomai\\ (perfect active participle of \\ginomai\\) and
 then \\eisin\\. The parenthesis runs from \\hoi men gar\\ (for they) to
 \\eis ton aina\\ (for ever, end of verse
 # 21
 \\But he with an oath\\ (\\ho de meta horkmosias\\). Positive statement
 in place of the negative one in verse
 # 20

06942
 \\By so much also\\ (\\kata tosouto kai\\). Correlative demonstrative
 corresponding to \\kath' hoson\\ (the relative clause) in verse
 # 20
 \\The surety\\ (\\egguos\\). Vulgate _sponsor_. Old word, here only in
 the N.T., adjective (one pledged, betrothed), from \\eggu\\, a
 pledge, here used as substantive like \\egguts\\, one who gives a
 pledge or guarantee. There may be a play on the word \\eggiz\\ in
 verse
 # 19
 \\Eggua\\ is to give a pledge, \\eggualiz\\, to put a pledge in the
 hollow of the hand. It is not clear whether the author means that
 Jesus is God's pledge to man, or man's to God, or both. He is
 both in fact, as the Mediator (\\ho mesits\\,
 # 8:6
 between God and man (Son of God and Son of man).

06943
 \\Many in number\\ (\\pleiones\\). Comparative predicate adjective, "more
 than one," in succession, not simultaneously. \\Because they are\\
 \\hindered\\ (\\dia to kluesthai\\). Articular infinitive (present
 passive) with \\dia\\ and the accusative case, "because of the being
 hindered." \\By death\\ (\\thanati\\). Instrumental case. \\From\\
 \\continuing\\ (\\paramenein\\). Present active infinitive of the
 compound (remain beside) as in
 # Php 1:25
 and in the ablative case.

06944
 \\Because he abideth\\ (\\dia to menein auton\\). Same idiom as in verse
 # 23
 "because of the abiding as to him" (accusative of general
 reference, \\auton\\). \\Unchangeable\\ (\\aparabaton\\). Predicate adjective
 in the accusative (feminine of compound adjective like
 masculine), late double compound verbal adjective in Plutarch and
 papyri, from alpha privative and \\parabain\\, valid or inviolate.
 The same idea in verse
 # 3
 God placed Christ in this priesthood and no one else can step
 into it. See verse
 # 11
 for \\hiersun\\.

06945
 \\Wherefore\\ (\\hothen\\). Since he alone holds this priesthood. \\To the\\
 \\uttermost\\ (\\eis to panteles\\). Old idiom, in N.T. only here and
 # Lu 13:10
 Vulgate renders it _in perpetuum_ (temporal idea) or like
 \\pantote\\. This is possible, but the common meaning is completely,
 utterly. \\Draw near\\ (\\proserchomenous\\). Present middle participle
 of \\proserchomai\\, the verb used in
 # 4:16
 which see. \\To make intercession\\ (\\eis to entugchanein\\). Purpose
 clause with \\eis\\ and the articular present active infinitive of
 \\entugchan\\ for which verb see
 # Ro 8:34
 "His intercession has red blood in it, unlike Philo's conception"
 (Moffatt).

06946
 \\Became us\\ (\\hmin eprepen\\). Imperfect active indicative of \\prep\\
 as in
 # 2:10
 only there it was applied to God while here to us. "Such"
 (\\toioutos\\) refers to the Melchizedek character of Jesus as high
 priest and in particular to his power to help and save
 # 2:17
 as just explained in
 # 7:24
 Moffatt notes that "it is generally misleading to parse a
 rhapsody" but the adjectives that follow picture in outline the
 qualities of the high priest needed by us. \\Holy\\ (\\hosios\\).
 Saintly, pious, as already noted. Cf.
 # Ac 2:24; 13:35
 \\Guileless\\ (\\akakos\\). Without malice, innocent. In N.T. only here
 and
 # Ro 16:18
 \\Undefiled\\ (\\amiantos\\). Untainted, stainless. In the papyri. Not
 merely ritual purity
 # Le 21:10-15
 but real ethical cleanness. \\Separated from sinners\\ (\\kechrismenos\\
 \\apo tn hamartln\\). Perfect passive participle. Probably
 referring to Christ's exaltation
 # 9:28
 \\Made higher than the heavens\\ (\\hupsloteros tn ourann\\
 \\genomenos\\). "Having become higher than the heavens." Ablative
 case (\\ourann\\) after the comparative adjective (\\hupsloteros\\).

06947
 \\First\\ (\\proteron\\). Regular adverb for comparison between two,
 though \\prton\\ often occurs also
 # Joh 1:41
 with \\epeita\\ (then) following. \\For the sins\\ (\\ton\\). Only the
 article in the Greek with repetition of \\huper\\ or of \\hamartin\\.
 \\When he offered up himself\\ (\\heauton anenegkas\\). First aorist
 active participle of \\anapher\\, to offer up. See same idea in
 # 9:14
 where \\heauton prosnegken\\ is used. Old verb for sacrifice to
 place on the altar
 # 1Pe 2:5,24

06948
 \\After the law\\ (\\meta ton nomon\\). As shown in verses
 # 11-19
 and with an oath
 # Ps 110:4
 \\Son\\ (\\huion\\). As in
 # Ps 2:7; Heb 1:2
 linked with
 # Ps 110:4
 \\Perfected\\ (\\teteleimenon\\). Perfect passive participle of \\teleio\\.
 The process
 # 2:10
 was now complete. Imperfect and sinful as we are we demand a
 permanent high priest who is sinless and perfectly equipped by
 divine appointment and human experience
 # 2:17; 5:1-10
 to meet our needs, and with the perfect offering of himself as
 sacrifice.

06949
 \\In the things which we are saying\\ (\\epi tois legomenois\\). Locative
 case of the articular present passive participle of \\leg\\ after
 \\epi\\ as in
 # Lu 5:5; Heb 11:4
 "in the matter of the things being discussed." \\The chief point\\
 (\\kephalaion\\). Neuter singular of the adjective \\kephalaios\\ (from
 \\kephal\\, head), belonging to the head. Vulgate _capitulum_,
 nominative absolute in old and common sense, the main matter
 (even so without the article as in Thucydides), "the pith"
 (Coverdale), common in the papyri as in Greek literature. The
 word also occurs in the sense of the sum total or a sum of money
 # Ac 22:28
 as in Plutarch, Josephus, and also in the papyri (Moulton and
 Milligan's _Vocabulary_). \\Such an high priest\\ (\\toiouton\\
 \\archierea\\). As the one described in chapters
 # 4:16-7:28
 and in particular
 # 7:26
 (\\toioutos\\)
 # 7:27,28
 But the discussion of the priestly work of Jesus continues
 through
 # 12:3
 \\Toioutos\\ is both retrospective and prospective. Here we have a
 summary of the five points of superiority of Jesus as high priest
 # 8:1-6
 He is himself a better priest than Aaron (\\toioutos\\ in
 # 8:1
 such as shown in
 # 4:16-7:28
 he works in a better sanctuary
 # 8:2,5
 he offers a better sacrifice
 # 8:3
 he is mediator of a better covenant
 # 8:6
 his work rests on better promises
 # 8:6
 hence he has obtained a better ministry as a whole
 # 8:6
 In this resum (\\kephelaion\\) the author gives the pith
 (\\kephalaion\\) of his argument, curiously enough with both senses
 of \\kephalaion\\ (pith, summary) pertinent. He will discuss the four
 points remaining thus: (1) the better covenant,
 # 8:7-13
 (2) The better sanctuary,
 # 9:1-12
 (3) The better sacrifice,
 # 9:13-10:18
 (4) The better promises,
 # 10:19-12:3
 One point (the better high priest, like Melchizedek) has already
 been discussed
 # 4:16-7:28
 \\Sat down\\ (\\ekathisen\\). Repetition of
 # 1:3
 with \\tou thronou\\ (the throne) added. This phrase prepares the way
 for the next point.
