07000
 \\Standeth\\ (\\hestken\\). Perfect active indicative of \\histmi\\
 (intransitive), vivid picture. \\Ministering and offering\\
 (\\leitourgn kai prosphern\\). Present active participles
 graphically describing the priest. \\Take away\\ (\\perielein\\). Second
 aorist active infinitive of \\periaire\\, old verb to take from
 around, to remove utterly as in
 # Ac 27:20

07001
 \\When he had offered\\ (\\prosenegkas\\). Second aorist active
 participle (with first aorist ending \\-as\\ in place of \\-on\\) of
 \\prospher\\, single act in contrast to present participle
 \\prosphern\\ above. \\One sacrifice\\ (\\mian thusian\\). This the main
 point. The one sacrifice does the work that the many failed to
 do. One wonders how priests who claim that the "mass" is the
 sacrifice of Christ's body repeated explain this verse. \\For ever\\
 (\\eis to dinekes\\). Can be construed either with \\mian thusian\\ or
 with \\ekathisen\\ (sat down). See
 # 1:3
 for \\ekathisen\\.

07002
 \\Henceforth expecting\\ (\\to loipon ekdechomenos\\). "For the rest" or
 "for the future" (\\to loipon\\, accusative of extent of time). The
 expectant attitude of Christ here is that of final and certain
 victory
 # Joh 16:33; 1Co 15:24-28
 \\Till his enemies be made\\ (\\hes tethsin hoi echthroi autou\\).
 Purpose and temporal clause with \\hes\\ and the first aorist
 passive subjunctive of \\tithmi\\. He quotes
 # Ps 110:1
 again.

07003
 \\He hath perfected\\ (\\teteleiken\\). Perfect active indicative of
 \\teleio\\. He has done what the old sacrifices failed to do (verse
 # 1
 \\Them that are sanctified\\ (\\tous hagiazomenous\\). Articular
 participle (accusative case) present passive of \\hagiaz\\ (note
 perfect in verse
 # 10
 either because of the process still going on or because of the
 repetition in so many persons as in
 # 2:11

07004
 \\And the Holy Ghost also beareth witness to us\\ (\\marturei de hmin\\
 \\kai to pneuma to hagion\\). \\Marture\\ is common in Philo for
 Scripture quotation. The author confirms his interpretation of
 # Ps 40:7-9
 by repeating from Jeremiah
 # Jer 31:31
 what he had already quoted
 # 8:8-12
 \\After he hath said\\ (\\meta to eirkenai\\). Accusative case after
 \\meta\\ of the articular infinitive perfect active, "after the
 having said."

07005
 \\With them\\ (\\pros autous\\). The author changes \\ti oiki Israel\\
 # 8:10
 thus without altering the sense. He also changes the order of
 "heart" (\\kardias\\) and "mind" (\\dianoian\\) from that in
 # 8:10

07006
 Here again the writer adds "their iniquities" (\\tn anomin\\) to
 "sins" of
 # 8:12
 and reads \\mnsthsomai\\ (first future passive) with \\ou m\\ rather
 than \\mnsth\\ (first aorist passive subjunctive) of
 # 8:12
 (the more common idiom). It is uncertain also whether the writer
 means verse
 # 17
 to be the principal clause with
 # 15,16
 as subordinate or the whole quotation to be subordinate to \\meta\\
 \\to eirkenai\\ of verse
 # 15
 with anacoluthon in verse
 # 18
 At any rate verse
 # 17
 in the quotation does not follow immediately after verse
 # 16
 as one can see in
 # 8:10-12
 (skipping part of
 # 8:10
 and all of
 # 8:11

07007
 \\There is no more offering for sin\\ (\\ouketi prosphora peri\\
 \\hamartias\\). This is the logical and triumphant conclusion
 concerning the better sacrifice offered by Christ
 # 9:13-10:18
 As Jeremiah had prophesied, there is actually remission (\\aphesis\\,
 removal) of sins. Repetition of the sacrifice is needless.

07008
 \\Having therefore\\ (\\echontes oun\\). The author now gives a second
 (the first in
 # 8:1-6
 resum of the five arguments concerning the superior priestly
 work of Christ
 # 10:19-25
 coupled with an earnest exhortation like that in
 # 4:14-16
 with which he began the discussion, before he proceeds to treat
 at length the fifth and last one, the better promises in Christ
 # 10:26-12:3
 \\Boldness\\ (\\parrsian\\). This is the dominant note all through the
 Epistle
 # 3:6; 4:16; 10:19,35
 They were tempted to give up Christ, to be quitters. Boldness
 (courage) is the need of the hour. \\Into the holy place\\ (\\tn\\
 \\hagin\\). That is, the heavenly sanctuary where Jesus is
 # 6:18-20
 This is the better sanctuary
 # 9:1-12
 \\By the blood of Jesus\\ (\\en ti haimati Isou\\). This is the better
 sacrifice just discussed
 # 9:13-10:18

07009
 \\By the way which he dedicated for us\\ (\\hn enekainisen hmin\\
 \\hodon\\). This "new" (\\prosphaton\\, freshly killed, newly made, from
 \\pros\\ and the root of \\phatos\\, in the papyri, only here in N.T.)
 and "living" (\\zsan\\) Jesus opened ("dedicated") for us by his
 Incarnation and Death for us. Thus he fulfilled God's promise of
 the "New Covenant"
 # 8:7-13
 in Jeremiah. The language is highly symbolic here and "through
 the veil" here is explained as meaning the flesh of Christ, his
 humanity, not the veil opening into heaven
 # 6:20
 Some do take "veil" here as obscuring the deity of Christ rather
 than the revelation of God in the human body of Christ
 # Joh 1:18; 14:9
 At any rate because of the coming of Christ in the flesh we have
 the new way opened for access to God
 # Heb 2:17; 4:16

07010
 \\A great priest\\ (\\hierea megan\\). As has been shown in
 # 4:14-7:28
 \\Over the house of God\\ (\\epi ton oikon tou theou\\). As God's Son
 # 3:5

07011
 \\Let us draw near\\ (\\proserchmetha\\). Present middle volitive
 subjunctive as in
 # 4:16
 with which exhortation the discussion began. There are three
 exhortations in verses
 # 22:25
 (Let us draw near, \\proserchmetha\\, let us hold fast, \\katechmen\\,
 let us consider one another, \\katanomen alllous\\). Four items are
 added to this first exhortation. \\With a true heart\\ (\\meta\\
 \\althins kardias\\). With loyalty and fealty. \\In fulness of faith\\
 (\\en plrophorii pistes\\). See
 # 6:11
 for this very phrase. \\Having our hearts sprinkled from an evil\\
 \\conscience\\ (\\rerantismenoi tas kardias apo suneidses ponras\\).
 Perfect passive participle of \\rantiz\\ with the accusative
 retained in the passive, an evident allusion to the sprinkling of
 blood in the old tabernacle
 # 9:18-22
 and the shedding of Christ's blood for the cleansing of our
 consciences
 # 10:1-4
 Cf.
 # 1Pe 1:2
 for "the sprinkling of the blood of Jesus Christ." \\Our body\\
 \\washed with pure water\\ (\\lelousmenoi to sma hudati kathari\\).
 Perfect passive (or middle) of \\lou\\, old verb to bathe, to wash.
 Accusative also retained if passive. \\Hudati\\ can be either
 locative (in) or instrumental (with). See
 # Eph 5:26; Tit 3:5
 for the use of \\loutron\\. If the reference here is to baptism
 (quite doubtful), the meaning is a symbol (Dods) of the previous
 cleansing by the blood of Christ.

07012
 \\Let us hold fast\\ (\\katechmen\\). Present (keep on holding fast)
 active volitive subjunctive of \\katech\\ as in
 # 3:6,14
 \\That it waver not\\ (\\aklin\\). Common compound adjective (alpha
 privative and \\klin\\, unwavering, not leaning, here only in N.T.
 It is a confession of hope, not of despair. \\That promised\\ (\\ho\\
 \\epaggeilamenos\\). First aorist middle articular participle of
 \\epaggell\\. This is the argument remaining to be discussed
 # 10:26-12:3
 and already alluded to
 # 6:13; 8:6
 The ministry of Jesus rests upon "better promises." How better?
 God is "faithful," but he made the other promises also. We shall
 see.

07013
 \\Let us consider one another\\ (\\katanomen alllous\\). Present (keep
 on doing so) active volitive subjunctive of \\katanoe\\. The verb
 used about Jesus in
 # 3:1
 \\To provoke\\ (\\eis paroxusmon\\). Our very word "paroxysm," from
 \\paroxun\\ (\\para, oxun\\ from \\oxus\\, sharp), to sharpen, to
 stimulate, to incite. So here in good sense (for incitement to),
 but in
 # Ac 15:39
 the word is used of irritation or contention as in the LXX and
 Demosthenes. Hippocrates uses it for "paroxysm" in disease (so in
 the papyri). \\Unto love and good works\\ (\\agaps kai kaln ergn\\).
 Objective genitive. So Paul seeks to stir up the Corinthians by
 the example of the Macedonians
 # 2Co 8:1-7

07014
 \\Not forsaking\\ (\\m egkataleipontes\\). "Not leaving behind, not
 leaving in the lurch"
 # 2Ti 4:10
 \\The assembling of yourselves together\\ (\\tn episunaggn heautn\\).
 Late double compound from \\episunag\\, to gather together (\\sun\\)
 besides (\\epi\\) as in
 # Mt 23:37; Lu 17:27
 In N.T. only here and
 # 2Th 2:1
 In an inscription 100 B.C. for collection of money (Deissmann,
 _Light_, etc., p. 103). \\As the custom of some is\\ (\\kaths ethos\\
 \\tisin\\). "As is custom to some." For \\ethos\\ (custom) see
 # Lu 22:39; Joh 19:40
 Already some Christians had formed the habit of not attending
 public worship, a perilous habit then and now. \\So much the more\\
 \\as\\ (\\tosouti mallon hosi\\). Instrumental case of measure or
 degree, "by so much the more as," both with \\tosouti\\ and \\hosi\\.
 \\The day drawing nigh\\ (\\eggizousan tn hmeran\\). The Second Coming
 of Christ which draws nearer all the time
 # Ro 13:12

07015
 \\If we sin wilfully\\ (\\hekousis hamartanontn hmn\\). Genitive
 absolute with the present active participle of \\hamartan\\,
 circumstantial participle here in a conditional sense. \\After that\\
 \\we have received\\ (\\meta to labein\\). "After the receiving"
 (accusative case of the articular infinitive second aorist active
 of \\lamban\\ after \\meta\\). \\Knowledge\\ (\\epignsin\\). "Full
 knowledge," as in
 # 6:4
 \\There remaineth no more\\ (\\ouketi apoleipetai\\). "No longer is there
 left behind" (present passive indicative as in
 # 4:9
 for one has renounced the one and only sacrifice for sin that
 does or can remove sin
 # 10:1-18

07016
 \\Expectation\\ (\\ekdoch\\). Usually reception or interpretation from
 \\ekdechomai\\
 # Heb 11:10
 only here in N.T. and in unusual sense like \\prosdokia\\, like
 \\apekdechomai\\
 # Ro 8:19,23,25
 this sense apparently "coined by the writer" (Moffatt) from his
 use of \\ekdechomai\\ in
 # 10:13
 The papyri have it in the sense of interpretation. \\A fierceness\\
 \\of fire\\ (\\puros zlos\\). An anger (zeal, jealousy) marked
 (genitive) by fire. Language kin to that in
 # Isa 26:11; Zep 1:19; Ps 79:5
 See also
 # 2Th 1:8-10
 for a like picture of destined doom. \\Devour\\ (\\esthiein\\). "To eat"
 (figuratively), present active infinitive. \\The adversaries\\ (\\tous\\
 \\hupenantious\\). Old double compound adjective (\\hupo, en, antios\\),
 in N.T. only here and
 # Col 2:14
 Those directly opposite.

07017
 \\Hath set at naught\\ (\\athetsas\\). First aorist active participle of
 \\athete\\, late compound, very common in LXX, from alpha privative
 and \\tithmi\\, to render null and void, to set aside, only here in
 Hebrews (see
 # Mr 7:9
 but note \\athetsis\\
 # Heb 7:18; 9:26
 \\Without mercy\\ (\\chris oiktirmn\\). See
 # 2Co 1:3
 This was the law
 # De 17:6
 for apostates. \\On the word of two or three\\ (\\epi dusin  trisin\\).
 "On the basis of two or three." For this use of \\epi\\ with the
 locative see
 # 9:17

07018
 \\How much\\ (\\posi\\). Instrumental case of degree or measure. An
 argument from the less to the greater, "the first of Hillel's
 seven rules for exegesis" (Moffatt). \\Think ye\\ (\\dokeite\\). An
 appeal to their own sense of justice about apostates from Christ.
 \\Sorer\\ (\\cheironos\\). "Worse," comparative of \\kakos\\ (bad).
 \\Punishment\\ (\\timrias\\). Genitive case with \\axithsetai\\ (first
 future passive of \\axio\\, to deem worthy). The word \\timria\\
 originally meant vengeance. Old word, in LXX, only here in N.T.
 \\Who hath trodden under foot the Son of God\\ (\\ho ton huion tou\\
 \\theou katapatsas\\). First aorist active articular participle of
 \\katapate\\, old verb
 # Mt 5:13
 for scornful neglect like
 # Zec 12:3
 See same idea in
 # Heb 6:6
 \\Wherewith he was sanctified\\ (\\en hi hgiasth\\). First aorist
 passive indicative of \\hagiaz\\. It is an unspeakable tragedy that
 should warn every follower of Christ not to play with treachery
 to Christ (cf.
 # 6:4-8
 \\An unholy thing\\ (\\koinon\\). Common in the sense of uncleanness as
 Peter used it in
 # Ac 10:14
 Think of one who thus despises "the blood of Christ wherewith he
 was sanctified." And yet there are a few today who sneer at the
 blood of Christ and the gospel based on his atoning sacrifice as
 "a slaughter house" religion! \\Hath done despite\\ (\\enubrisas\\).
 First aorist active participle of \\enubriz\\, old verb to treat
 with contumely, to give insult to, here only in the N.T. It is a
 powerful word for insulting the Holy Spirit after receiving his
 blessings
 # 6:4

07019
 \\We know him that said\\ (\\oidamen ton eiponta\\). God lives and is
 true to his word. He quotes
 # De 32:35
 (cf.
 # Ro 12:19
 For \\ekdiksis\\ see
 # Lu 18:7
 God is the God of justice. He is patient, but he will punish. \\And\\
 \\again\\ (\\kai palin\\).
 # De 32:36

07020
 \\A fearful thing\\ (\\phoberon\\). Old adjective (from \\phobe\\, to
 frighten). In N.T. only in Heb.
 # 10:27,31; 12:21
 The sense is not to be explained away. The wrath of God faces
 wrongdoers. \\To fall\\ (\\to empesein\\). "The falling" (articular
 infinitive second aorist active of \\empipt\\, to fall in, followed
 here by \\eis\\). We are not dealing with a dead or an absentee God,
 but one who is alive and alert
 # 3:12

07021
 \\Call to remembrance\\ (\\anamimnskesthe\\). Present middle imperative
 of \\anamimnsk\\, as in
 # 2Co 7:15
 "remind yourselves." The former days were some distance in the
 past
 # 5:12
 some years at any rate. It is a definite experience of people in
 a certain place. Jerusalem Christians had had experiences of this
 nature, but so had others. \\After ye were enlightened\\
 (\\phtisthentes\\). First aorist passive participle of \\phtiz\\ in
 the same sense as in
 # 6:4
 (regeneration) and like "the full knowledge of the truth" in
 # 10:26
 \\Conflict\\ (\\athlsin\\). Late word from \\athle\\, to engage in a public
 contest in the games
 # 2Ti 2:5
 only here in the N.T. It occurs in the inscriptions. Cf.
 # 2:10
 for the benefit of "sufferings" in training.

07022
 \\Partly\\ (\\touto men\\) \\and partly\\ (\\touto de\\). Accusative of general
 reference (\\touto\\) with \\men\\ and \\de\\ for contrast. \\Being made a\\
 \\gazing-stock\\ (\\theatrizomenoi\\). Late verb to bring upon the stage,
 to hold up to derision. See Paul's use of \\theatron\\ of himself in
 # 1Co 4:9
 \\By reproaches and afflictions\\ (\\oneidismois te kai thlipsesin\\).
 Instrumental case. See
 # Ro 15:3
 \\Partakers\\ (\\koinnoi\\). Partners
 # Lu 5:10
 with those (\\tn\\ objective genitive). \\So used\\ (\\houts\\
 \\anastrephomenn\\). Present middle articular participle of
 \\anastreph\\, to conduct oneself
 # 2Co 1:12

07023
 \\Ye had compassion on\\ (\\sunepathsate\\). First aorist active
 indicative of \\sunpathe\\, old verb to have a feeling with, to
 sympathize with. \\Them that were in bonds\\ (\\tois desmiois\\).
 Associative instrumental case, "with the prisoners" (the bound
 ones). Used of Paul
 # Eph 3:1; 2Ti 1:8
 \\Took joyfully\\ (\\meta charas prosedexasthe\\). First aorist middle
 (indirect) indicative, "ye received to yourselves with joy." See
 # Ro 13:1,3; 15:7
 \\The spoiling\\ (\\tn harpagn\\). "The seizing," "the plundering." Old
 word from \\harpaz\\. See
 # Mt 23:35
 \\Of your possessions\\ (\\tn huparchontn humn\\). "Of your
 belongings." Genitive of the articular present active neuter
 plural participle of \\huparch\\ used as a substantive (cf. \\humn\\
 genitive) as in
 # Mt 19:21
 \\That ye yourselves have\\ (\\echein heautous\\). Infinitive (present
 active of \\ech\\) in indirect discourse after \\ginskontes\\ (knowing)
 with the accusative of general reference (\\heautous\\, as to
 yourselves), though some MSS. omit \\heautous\\, some have \\heautois\\
 (dative, for yourselves), and some \\en heautois\\ (in yourselves).
 The predicate nominative \\autoi\\ could have been used agreeing with
 \\ginskontes\\ (cf.
 # Ro 1:22
 \\A better possession\\ (\\kreissona huparxin\\). Common word in the same
 sense as \\ta huparchonta\\ above, in N.T. only here and
 # Ac 2:45
 In place of their plundered property they have treasures in
 heaven
 # Mt 6:20
 \\Abiding\\ (\\menousan\\). Present active participle of \\men\\. No
 oppressors (legal or illegal) can rob them of this
 # Mt 6:19

07024
 \\Cast not away therefore your boldness\\ (\\m apobalte oun tn\\
 \\parrsian humn\\). Prohibition with \\m\\ and the second aorist
 active subjunctive of \\apoball\\. Old verb to throw away from one
 as worthless, only twice in the N.T., here in a figurative sense
 and
 # Mr 10:50
 in a literal sense (garment by Bartimaeus). The Jewish Christians
 in question were in peril of a panic and of stampeding away from
 Christ. Recall \\katechmen\\ in verse
 # 23

07025
 \\Which\\ (\\htis\\). Your boldness of verse
 # 35
 \\Recompense of reward\\ (\\misthapodosian\\). Late double compound, like
 \\misthapodots\\
 # Heb 11:6
 from \\misthos\\ (reward, wages) and \\apodidmi\\, to give back, to pay
 (repay). In N.T. only here,
 # 2:2; 11:26
 \\Of patience\\ (\\hupomons\\). Old word for remaining under trial
 # Lu 8:15
 This was the call of the hour then as now. \\Having done the will\\
 \\of God\\ (\\to thelma tou theou\\). This is an essential prerequisite
 to the exercise of patience and to obtain the promised blessing.
 There is no promise to those who patiently keep on doing wrong.
 \\That ye may receive the promise\\ (\\hina komissthe tn epaggelian\\)
 Purpose clause with \\hina\\ and the first aorist middle subjunctive
 of \\komiz\\, old verb to carry
 # Lu 7:37
 in the middle to get back one's own
 # Mt 25:27
 to receive. See also
 # 11:39
 Now the author is ready to develop this great idea of receiving
 the promise in Christ.

07026
 \\A very little while\\ (\\mikron hoson hoson\\). From
 # Isa 26:20
 as an introduction to the quotation from
 # Hab 2:3
 \\He that cometh\\ (\\ho erchomenos\\). The article \\ho\\ is added to
 \\erchomenos\\ in
 # Hab 2:3
 and is given here a Messianic application.

07027
 \\If he shrink back\\ (\\ean huposteiltai\\). Condition of third class
 with \\ean\\ and the first aorist middle subjunctive of \\hupostell\\,
 old verb to draw oneself under or back, to withdraw, as already
 in
 # Ac 20:20,27; Ga 2:12
 See
 # Ro 1:17
 for the quotation also of "the just shall live by faith."

07028
 \\But we\\ (\\hmeis de\\). In contrast to renegades who do flicker and
 turn back from Christ. \\Of them that shrink back unto perdition\\
 (\\hupostols eis apleian\\). Predicate genitive of \\hupostol\\, as in
 # 12:11
 from \\hupostell\\ with same sense here, stealthy retreat in
 Plutarch, dissimulation in Josephus. Here alone in the N.T. \\Unto\\
 \\the saving of the soul\\ (\\eis peripoisin psuchs\\). Old word from
 \\peripoie\\, to reserve, to preserve
 # Lu 17:33
 to purchase
 # Ac 20:28
 So here preserving or saving one's life as in Plato, but
 possession in
 # Eph 1:14
 obtaining in
 # 1Th 4:9
 Papyri have it in sense of preservation.


07029
 \\Now faith is\\ (\\estin de pistis\\). He has just said that "we are of
 faith"
 # 10:39
 not of apostasy. Now he proceeds in a chapter of great eloquence
 and passion to illustrate his point by a recital of the heroes of
 faith whose example should spur them to like loyalty now. \\The\\
 \\assurance of things hoped for\\ (\\elpizomenn hupostasis\\).
 \\Hupostasis\\ is a very common word from Aristotle on and comes from
 \\huphistmi\\ (\\hupo\\, under, \\histmi\\, intransitive), what stands
 under anything (a building, a contract, a promise). See the
 philosophical use of it in
 # 1:3
 the sense of assurance (une assurance certaine, Mngoz) in
 # 3:14
 that steadiness of mind which holds one firm
 # 2Co 9:4
 It is common in the papyri in business documents as the basis or
 guarantee of transactions. "And as this is the essential meaning
 in
 # Heb 11:1
 we venture to suggest the translation 'Faith is the _title-deed_
 of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.).
 \\The proving of things not seen\\ (\\pragmatn elegchos ou\\
 \\blepomenn\\). The only N.T. example of \\elegchos\\ (except Textus
 Receptus in
 # 2Ti 3:16
 for \\elegmon\\). Old and common word from \\elegch\\
 # Mt 18:15
 for "proof" and then for "conviction." Both uses occur in the
 papyri and either makes sense here, perhaps "conviction" suiting
 better though not in the older Greek.

07030
 \\Therein\\ (\\en tauti\\). That is, "in faith," feminine demonstrative
 referring to \\pistis\\. \\The elders\\ (\\hoi presbuteroi\\). More nearly
 like "the fathers," not the technical sense of elders (officers)
 usual in the N.T., but more like "the tradition of the elders"
 # Mr 7:3,5; Mt 15:2
 \\Had witness borne to them\\ (\\emarturthsan\\). First aorist passive
 of \\marture\\ (cf.
 # 7:8
 "were testified to."

07031
 \\By faith\\ (\\pistei\\). Instrumental case of \\pistis\\ which he now
 illustrates in a marvellous way. Each example as far as verse
 # 31
 is formally and with rhetorical skill introduced by \\pistei\\. After
 that only a summary is given. \\We understand\\ (\\nooumen\\). Present
 active indicative of \\noe\\, old verb (from \\nous\\, intellect) as in
 # Mt 15:17; Ro 1:20
 The author appeals to our knowledge of the world in which these
 heroes lived as an illustration of faith. Recent books by great
 scientists like Eddington and Jeans confirm the position here
 taken that a Supreme Mind is behind and before the universe.
 Science can only stand still in God's presence and believe like a
 little child. \\The worlds\\ (\\tous ainas\\). "The ages" as in
 # 1:2
 (cf. Einstein's fourth dimension, time). Accusative case of
 general reference. \\Have been framed\\ (\\katrtisthai\\). Perfect
 passive infinitive of \\katartiz\\, to mend, to equip, to perfect
 # Lu 6:40
 in indirect discourse after \\nooumen\\. \\So that\\ (\\eis to\\). As a rule
 \\eis to\\ with the infinitive is final, but sometimes as here it
 expresses result as in
 # Ro 12:3
 (Robertson, _Grammar_, p. 1003). \\Hath been made\\ (\\gegonenai\\).
 Perfect active infinitive of \\ginomai\\. \\What is seen\\ (\\to\\
 \\blepomenon\\). Present passive articular participle (accusative
 case of general reference) of \\blep\\. \\Of things which do appear\\
 (\\ek phainomenn\\). Ablative case with \\ek\\ (out of) of the present
 passive participle. The author denies the eternity of matter, a
 common theory then and now, and places God before the visible
 universe as many modern scientists now gladly do.

07032
 \\A more excellent sacrifice\\ (\\pleiona thusian\\). Literally, "more
 sacrifice" (comparative of \\polus\\, much). For this rather free use
 of \\plein\\ with the point implied rather than stated see
 # Mt 6:25; Lu 10:31; 12:23; Heb 3:3
 \\Than Cain\\ (\\para Kain\\). For this use of \\para\\ after comparative see
 # 1:4,9
 For the incident see
 # Ge 4:4
 \\Through which\\ (\\di' hs\\). The sacrifice (\\thusia\\). \\He had Witness\\
 \\borne to him\\ (\\emarturth\\). First aorist passive indicative of
 \\marture\\ as in verse
 # 2
 "he was witnessed to." \\That he was righteous\\ (\\einai dikaios\\).
 Infinitive in indirect discourse after \\emarturth\\, personal
 construction of \\dikaios\\ (predicate nominative after \\einai\\)
 agreeing with the subject of \\emarturth\\ (cf.
 # Ro 1:22
 \\einai sophoi\\). \\God bearing witness\\ (\\marturountos tou theou\\).
 Genitive absolute with present active participle of \\marture\\.
 \\Through it\\ (\\di' auts\\). Through his faith (as shown by his
 sacrifice). Precisely why Abel's sacrifice was better than that
 of Cain apart from his faith is not shown. \\Being dead\\
 (\\apothann\\). Second aorist active participle of \\apothnsk\\,
 "having died." \\Yet speaketh\\ (\\eti lalei\\). Cf.
 # Ge 4:10; Heb 12:24
 Speaks still through his faith.

07033
 \\Was translated\\ (\\meteteth\\). First aorist passive indicative of
 \\metatithmi\\, old verb to transpose, to change as in
 # 7:12; Ac 7:16
 \\That he should not see death\\ (\\tou m idein thanaton\\). Here again
 \\tou\\ with the infinitive usually expresses purpose, but in this
 case result is the idea as in
 # Mt 21:23; Ro 1:24; 7:3
 etc. (Robertson, _Grammar_, p. 1002). \\He was not found\\ (\\ouch\\
 \\hurisketo\\). Imperfect passive of \\heurisk\\ from
 # Ge 5:24
 Was still not found. \\Translated\\ (\\metethken\\). First aorist active
 of same verb as \\meteteth\\ just before. \\Translation\\ (\\metatheses\\).
 Substantive from the same verb \\metatithmi\\, used already in
 # 7:12
 for change. See also
 # 12:27
 Our very word "metathesis." \\He hath had witness borne him\\
 (\\memarturtai\\). Perfect passive indicative of \\marture\\, stands on
 record still, "he has been testified to." \\That he had been\\
 \\well-pleasing unto God\\ (\\euarestkenai ti thei\\). Perfect active
 infinitive of \\euareste\\, late compound from \\euarestos\\
 (well-pleasing), in N.T. only in
 # Heb 11:5; 13:16
 With dative case \\thei\\. Quoted here from
 # Ge 5:22,24
 The word is common of a servant pleasing his master.

07034
 \\Impossible\\ (\\adunaton\\). Strong word as in
 # 6:4,18
 See
 # Ro 8:8
 for same idea with \\aresai\\ (\\aresk\\,
 # Ga 1:10
 \\Must believe\\ (\\pisteusai dei\\). Moral necessity to have faith
 (trust, \\pisteu\\). This is true in business also (banks, for
 instance). \\That he is\\ (\\hoti estin\\). The very existence of God is
 a matter of intelligent faith
 # Ro 1:19
 So that men are left without excuse. \\He is a rewarder\\
 (\\misthapodots ginetai\\). Rather, "becomes a rewarder" (present
 middle indicative of \\ginomai\\, not of \\eimi\\). Only N.T. example of
 \\misthapodots\\, late and rare double compound (one papyrus
 example, from \\misthos\\ (reward) and \\apodidmi\\ (to pay back) like
 \\misthapodosia\\
 # 10:35; 11:26
 \\Seek after\\ (\\ekztousin\\). That seek out God.

07035
 \\Being warned of God\\ (\\chrmatistheis\\). First aorist passive
 participle of \\chrmatiz\\, old word for oracular or divine
 communications as already in
 # 8:5
 (cf.
 # Mt 2:12,22
 etc.). \\Moved with godly fear\\ (\\eulabth\\). First aorist passive
 indicative of \\eulabeomai\\, old verb from \\eulabs\\ (from \\eu\\ and
 \\labein\\, to take hold well or carefully), to show oneself \\eulabs\\,
 to act circumspectly or with reverence, here only in N.T. (save
 Textus Receptus in
 # Ac 23:10
 often in LXX. \\An ark\\ (\\kibton\\).
 # Ge 6:15; Mt 24:38
 Shaped like a box (cf.
 # Heb 9:4
 \\Through which\\ (\\di' hs\\). Through his faith as shown in building
 the ark. \\The world\\ (\\ton kosmon\\). Sinful humanity as in verse
 # 38
 \\Heir\\ (\\klronomos\\). In
 # 2Pe 2:5
 Noah is called "a preacher of righteousness" as here "heir of
 righteousness." He himself believed his message about the flood.
 Like Enoch he walked with God
 # Ge 6:9

07036
 \\Not knowing whither he went\\ (\\m epistamenos pou erchetai\\). Usual
 negative \\m\\ with a participle (present middle from \\epistamai\\, old
 and common verb to put the mind on). Present middle indicative
 (\\erchetai\\) preserved in the indirect question after the secondary
 tense \\exlthen\\ (went out) from which \\epistamenos\\ gets its time.
 Abraham is a sublime and graphic example of faith. He did not
 even know where the land was that he was going to receive "as an
 inheritance" (\\eis klronomian\\).

07037
 \\Became a sojourner\\ (\\pariksen\\). First aorist active indicative
 of \\paroike\\, old verb to dwell (\\oike\\) beside (\\para\\), common
 in LXX, in N.T. only here and
 # Lu 24:18
 Called \\paroikon\\ (sojourner) in
 # Ac 7:6
 \\In the land of promise\\ (\\eis gn ts epaggelias\\). Literally, "land
 of the promise." The promise made by God to him
 # Ge 12:7; 13:15; 17:8
 \\As in a land not his own\\ (\\hs allotrian\\). For \\allotrios\\
 (belonging to another) see
 # 9:25; 11:34
 \\The heirs with him of the same promise\\ (\\tn sunklromenn ts\\
 \\epaggelias ts auts\\). Late double compound (\\sun, klros,\\
 \\nemomai\\), found in Philo, inscriptions and papyri, in N.T. only
 here,
 # Ro 8:17; Eph 3:6; 1Pe 3:7
 "Co-heirs" with Abraham.

07038
 \\He looked for\\ (\\exedecheto\\). Imperfect middle of \\ekdechomai\\ (
 See note on "Heb 10:13"
 ) picturesque progressive imperfect, his steady and patient
 waiting in spite of disappointment. \\The foundations\\ (\\tous\\
 \\themelious\\). Not just "tents" (\\sknais\\, verse
 # 9
 Ahraham set his steady gaze on heaven as his real home, being a
 mere pilgrim (\\paroikos\\) on earth. \\Builder\\ (\\technits\\). Old word
 from \\techn\\ (craft) or trade
 # Ac 17:29; 18:3
 craftsman, artificer, in N.T. only here and
 # Ac 19:24,38
 \\Maker\\ (\\dmiourgos\\). Old word from \\dmios\\ (public) and \\ergon\\, a
 worker for the public, artisan, framer, here only in N.T.

07039
 \\To conceive seed\\ (\\eis kataboln spermatos\\). For deposit of seed.
 See
 # 4:3
 for \\katabol\\. \\Past age\\ (\\para kairon hlikias\\). Beyond (\\para\\
 with the accusative) the season of age. \\Since she counted him\\
 \\faithful who had promised\\ (\\epei piston hgsato ton\\
 \\epaggeilamenon\\). Sarah herself (\\aut--Sarra\\). Even Sarah, old as
 she was, believed God who had promised. Hence she received power.

07040
 \\And that as good as dead\\ (\\kai tauta nenekrmenou\\). Accusative of
 general reference (\\tauta\\), sometimes singular as in
 # 1Co 6:8
 The perfect passive participle from \\nekro\\, late verb to make
 dead, to treat as dead
 # Ro 4:19
 here by hyperbole. \\By the sea shore\\ (\\para to cheilos ts\\
 \\thalasss\\). "Along the lip of the sea" (from
 # Ge 22:17
 \\cheilos\\ here alone in this sense in the N.T. \\Innumerable\\
 (\\anarithmtos\\). Old compound verbal adjective (alpha privative
 and \\arithme\\, to number), here alone in N.T.

07041
 \\In faith\\ (\\kata pistin\\). Here a break in the routine \\pistei\\ (by
 faith), "according to faith," either for literary variety "or to
 suggest \\pistis\\ as the sphere and standard of their characters"
 (Moffatt). \\These all\\ (\\houtoi pantes\\). Those in verses
 # 9-12
 (Abraham, Sarah, Isaac, Jacob). \\Not having the promises\\ (\\m\\
 \\komisamenoi tas epaggelias\\). First aorist middle participle of
 \\komiz\\, to obtain, as in
 # 10:36; 11:39
 And yet the author mentions Abraham
 # 6:15
 as having obtained the promise. He received the promise of the
 Messiah, but did not live to see the Messiah come as we have
 done. It is in this sense that we have "better promises." \\Greeted\\
 \\them\\ (\\aspasamenoi\\). First aorist middle participle of \\aspazomai\\,
 to salute
 # Mt 5:47
 Abraham rejoiced to see Christ's day in the dim distance
 # Joh 8:56
 \\Strangers\\ (\\zenoi\\). Foreigners. "To reside abroad carried with it
 a certain stigma" (Moffatt). But they "confessed" it
 # Ge 23:4; 47:9
 \\Pilgrims\\ (\\parepidmoi\\). Late double compound (\\para, epi, dmos\\),
 a sojourner from another land, in N.T. only here and
 # 1Pe 1:1; 2:11

07042
 \\A country of their own\\ (\\patrida\\). Land of the fathers (\\patr\\),
 one's native land
 # Joh 4:44
 Cf. our patriotic, patriotism.

07043
 \\Had been mindful\\ (\\emnmoneuon\\)-- \\would have had\\ (\\eichon an\\).
 Condition of second class (note \\an\\ in conclusion) with the
 imperfect (not aorist) in both condition and conclusion. So it
 means: "If they had continued mindful, they would have kept on
 having (linear action in both cases in past time). \\Opportunity to\\
 \\return\\ (\\kairon anakampsai\\). Old verb \\anakampt\\ to bend back, to
 turn back
 # Mt 2:12
 here first aorist active infinitive. Continual hankering would
 have found a way. Cf. the Israelites in the wilderness yearning
 after Egypt.

07044
 \\They desire\\ (\\oregontai\\). Present middle indicative of \\oreg\\, old
 word for stretching out after, yearning after as in
 # 1Ti 3:1
 \\Their God\\ (\\theos autn\\). Predicate nominative with the epexegetic
 infinitive \\epikaleisthai\\ (to be called) used with \\ouk\\
 \\epaischunetai\\ (is not ashamed).

07045
 \\Being tried\\ (\\peirazomenos\\). Present passive participle of
 \\peiraz\\. The test was still going on. \\Offered up\\ (\\prosennochen\\).
 Perfect active indicative of \\prospher\\, the verb so often used in
 this Epistle. The act was already consummated so far as Abraham
 was concerned when it was interrupted and it stands on record
 about him. See
 # Ge 22:1-18
 \\He that had gladly received the promises\\ (\\ho tas epaggelias\\
 \\anadexamenos\\). \\Anadechomai\\ is old verb to welcome, to entertain,
 in N.T. only here and
 # Ac 28:7
 It seemed the death of his hopes. \\Was offering up\\ (\\prosepheren\\).
 It is the imperfect of an interrupted action like \\ekaloun\\ in
 # Lu 1:59

07046
 \\To whom it was said\\ (\\pros elalth\\). First aorist passive
 indicative of \\lale\\
 # Ge 21:12
 God's very words were in the heart of Abraham now about Isaac
 "his only son" (\\ton monogen\\. Cf.
 # Lu 7:12

07047
 \\Accounting\\ (\\logisamenos\\). First aorist middle participle of
 \\logizomai\\. Abraham had God's clear command that contravened God's
 previous promise. This was his solution of his difficult
 situation. \\God is able\\ (\\dunatai ho theos\\). God had given him
 Isaac in his old age. God can raise him from the dead. It was
 Abraham's duty to obey God. \\In a parable\\ (\\en paraboli\\). See
 already
 # 9:9
 for \\parabol\\. Because of (\\hothen\\, whence) Abraham's superb faith
 Isaac was spared and so he received him back (\\ekomisato\\) as
 almost from the dead. This is the test that Abraham stood of
 which James speaks
 # Jas 2:23

07048
 \\Even concerning things to come\\ (\\kai peri mellontn\\). As told in
 Ge
 # 27:28-40
 when Isaac blessed Jacob and Esau.

07049
 \\Leaning upon the top of his staff\\ (\\epi to akron ts rabdou\\
 \\autou\\). From
 # Ge 47:31
 but no word for "leaning." The quotation is from the LXX, the
 Hebrew having "the head of the bed," but the Hebrew word allows
 either meaning with different vowel points.
