‏ Hebrews 1

 God ( ο θεος ). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4) reminds one of Lu 1:1-4, Ro 1:1-7, 1Jo 1:1-4. The sentence could have concluded with  εν υιω in verse 2, but by means of three relatives ( ον, δι' ου, ος ) the author presents the Son as "the exact counterpart of God" (Moffatt).

 Of old time ( παλα ). "Long ago" as in Mt 11:21.

 Having spoken ( λαλησας ). First aorist active participle of  λαλεω, originally chattering of birds, then used of the highest form of speech as here.

 Unto the fathers ( τοις πατρασιν ). Dative case. The Old Testament worthies in general without "our" or "your" as in Joh 6:58; 7:22; Ro 9:5.

 In the prophets ( εν τοις προφηταις ). As the quickening power of their life (Westcott). So 4:7.

 By divers portions ( πολυμερως ). "In many portions." Adverb from late adjective  πολυμερης (in papyri), both in Vettius Valens, here only in N.T., but in Wisdom 7:22 and Josephus (Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men.

 In divers manners ( πολυτροπως ). "In many ways." Adverb from old adjective  πολυτροπος, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom ( διαφορως ). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

 At the end of these days ( επ' εσχατου των ημερων τουτων ). In contrast with  παλα above.

 Hath spoken ( ελαλησεν ). First aorist indicative of  λαλεω, the same verb as above, "did speak" in a final and full revelation.

 In his Son ( εν υιω ). In sharp contrast to  εν τοις προφηταις. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition  εν, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (Joh 1:18). "The revelation was a son-revelation" (Vincent).

 Hath appointed ( εθηκεν ). First aorist (kappa aorist) active of  τιθημ, a timeless aorist.

 Heir of all things ( κληρονομον παντων ). See Mr 12:6 for  ο κληρονομος in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Ga 4:7; Ro 8:17). See the claim of Christ in Mt 11:27; 28:18 even before the Ascension.

 Through whom ( δι' ου ). The Son as Heir is also the Intermediate Agent ( δια ) in the work of creation as we have it in Col 1:16f.; Joh 1:3.

 The worlds ( τους αιωνας ). "The ages" (secula, Vulgate). See 11:3 also where  τους αιωνασ=τον κοσμον (the world) or the universe like  τα παντα (the all things) in 1:3; Ro 11:36; Col 1:16. The original sense of  αιων (from  αε, always) occurs in Heb 5:20, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

 Being ( ων ). Absolute and timeless existence (present active participle of  ειμ ) in contrast with  γενομενος in verse 4 like  ην in Joh 1:1 (in contrast with  εγενετο in 1:14) and like  υπαρχων and  γενομενος in Php 2:6f.

 The effulgence of his glory ( απαυγασμα της δοξης ). The word  απαυγασμα, late substantive from  απαυγαζω, to emit brightness ( αυγη, αυγαζω in 2Co 4:4), here only in the N.T., but in Wisdom 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in Joh 12:45; 14:9. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (Joh 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co 4:6.

 The very image of his substance ( χαρακτηρ της υποστασεως ).  Χαρακτηρ is an old word from  χαρασσω, to cut, to scratch, to mark. It first was the agent (note ending  =τηρ ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by  χαραγμα (Ac 17:29; Re 13:16f.). Menander had already used (Moffatt)  χαρακτηρ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word  υποστασις for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In 11:1  ψποστασις is like the "title-deed" idea found in the papyri. Athanasius rightly used Heb 1:1-4 in his controversy with Arius. Paul in Php 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase  μορφη θεου (the form of God) has difficulties of its own. The use of  Λογος in Joh 1:1-18 is parallel to Heb 1:1-4.

 And upholding ( φερων τε ). Present active participle of  φερω closely connected with  ων (being) by  τε and like Col 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented.

 By the word of his power ( τω ρηματ της δυναμεως αυτου ). Instrumental case of  ρημα (word). See 11:3 for  ρηματ θεου (by the word of God) as the explanation of creation like Genesis, but here  αυτου refers to God's Son as in 1:2.

 Purification of sins ( καθαρισμον των αμαρτιων ).  Καθαρισμος is from  καθαριζω, to cleanse (Mt 8:3; Heb 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2Pe 1:9; Job 7:21. Note middle participle  ποιησαμενος like  ευραμενος in 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle.

 Sat down ( εκαθισεν ). First aorist active of  καθιζω, "took his seat," a formal and dignified act.

 Of the Majesty on high ( της μεγαλοσυνης εν υψηλοις ). Late word from  μεγας, only in LXX (De 32:3; 2Sa 7:23, etc.), Aristeas, Heb 1:3; 8:1; Jude 1:25. Christ resumed his original dignity and glory (Joh 17:5). The phrase  εν υψηλοις occurs in the Psalms (Ps 93:4), here only in N.T., elsewhere  εν υψιστοις in the highest (Mt 21:9; Lu 2:14) or  εν τοις επουρανιοις in the heavenlies (Eph 1:3, 20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

 Having become ( γενομενος ). Second aorist middle participle of  γινομα. In contrast with on in verse 3.

 By so much ( τοσουτω ). Instrumental case of  τοσουτος correlative with  οσω (as) with comparative in both clauses ( κρειττων, better, comparative of  κρατυς,  διαφορωτερον, more excellent, comparative of  διαφορος ).

 Than the angels ( των αγγελων ). Ablative of comparison after  κρειττων, as often.

 Than they ( παρ' αυτους ). Instead of the ablative  αυτων here the preposition  παρα (along, by the side of) with the accusative occurs, another common idiom as in 3:3; 9:23.  Διαφορος only in Hebrews in N.T. except Ro 12:6.

 Hath inherited ( κεκληρονομηκεν ). Perfect active indicative of  κληρονομεω (from  κληρονομος, heir, verse 2), and still inherits it, the name ( ονομα, oriental sense of rank) of "Son" which is superior to prophets as already shown (1:2) and also to angels (1:4-2:18) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (1:4-2:4). The author proves it from Scripture (1:4-14).

 Unto which ( Τιν ). "To which individual angel." As a class angels are called sons of God (Elohim) (Ps 29:1), but no single angel is called God's Son like the Messiah in Ps 2:7. Dods takes "have I begotten thee" ( γεγεννηκα σε, perfect active indicative of  γενναω ) to refer to the resurrection and ascension while others refer it to the incarnation.

 And again ( κα παλιν ). This quotation is from 2Sa 7:14. Note the use of  εις in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See Mt 19:5; Lu 2:34. Like Old English "to" or "for." See 2Co 6:18; Re 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic.

 And when he again bringeth in ( οταν δε παλιν εισαγαγη ). Indefinite temporal clause with  οταν and second aorist active subjunctive of  εισαγω. If  παλιν is taken with  εισαγαγη, the reference is to the Second Coming as in 9:28. If  παλιν merely introduces another quotation (Ps 97:7) parallel to  κα παλιν in verse 5, the reference is to the incarnation when the angels did worship the Child Jesus (Lu 2:13f.). There is no way to decide certainly about it.

 The first-born ( τον πρωτοτοκον ). See Ps 89:28. For this compound adjective applied to Christ in relation to the universe see Col 1:15, to other men, Ro 8:29; Col 1:18, to the other children of Mary, Lu 2:7; here it is used absolutely.

 The world ( την οικουμενην ). "The inhabited earth." See Ac 17:6.

 Let worship ( προσκυνησατωσαν ). Imperative first aorist active third plural of  προσκυνεω, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of De 32:43, but is not in the Hebrew, though most of the LXX MSS. (except F) have  υιο θεου, but the substance does occur also in Ps 97:7 with  ο αγγελο αυτου.

 Of the angels ( προς τους αγγελους ). "With reference to" ( προς ) as in Lu 20:9. So "of the Son" in verse 8. Note  μεν here and  δε in verse 8 in carefully balanced contrast. The quotation is from Ps 104:4.

 Winds ( πνευματα ). "Spirits" the word also means. The meaning (note article with  αγγελους, not with  πνευματα ) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt).

 A flame of fire ( πυρος φλογα ). Predicate accusative of  φλοξ, old word, in N.T. only here and Lu 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.

 O God ( ο θεος ). This quotation (the fifth) is from Ps 45:7f. A Hebrew nuptial ode ( επιθαλαμιυμ ) for a king treated here as Messianic. It is not certain whether  ο θεος is here the vocative (address with the nominative form as in Joh 20:28 with the Messiah termed  θεος as is possible, Joh 1:18) or  ο θεος is nominative (subject or predicate) with  εστιν (is) understood: "God is thy throne" or "Thy throne is God." Either makes good sense.

 Sceptre ( ραβδος ). Old word for walking-stick, staff (Heb 11:21).

 Hath anointed thee ( εχρισεν σε ). First aorist active indicative of  χριω, to anoint, from which verb the verbal  Χριστος (Anointed One) comes. See Christ's use of  εχρισεν in Lu 4:18 from Isa 66:1.

 With the oil of gladness ( ελαιον αγαλλιασεως ). Accusative case with  εχρισεν (second accusative besides  σε ). Perhaps the festive anointing on occasions of joy (12:2). See Lu 1:44.

 Fellows ( μετοχους ). Old word from  μετεχω, partners, sharers, in N.T. only in Hebrews save Lu 5:7. Note  παρα with accusative here, beside, beyond, above (by comparison, extending beyond).

 Lord ( Κυριε ). In the LXX, not in the Hebrew. Quotation (the sixth) from Ps 102:26-28 through verses 10-12. Note emphatic position of  συ here at the beginning as in verses 11-12 ( συ δε ). This Messianic Psalm pictures the Son in his Creative work and in his final triumph.

 Hast laid the foundation ( εθεμελιωσας ). First aorist active of  θεμελιοω, old verb from  θεμελιος (foundation) for which see Col 1:23.

 They ( αυτο ). The heavens ( ουρανο ).

 Shall perish ( απολουντα ). Future middle of  απολλυμ. Modern scientists no longer postulate the eternal existence of the heavenly bodies.

 But thou continuest ( συ δε διαμενεις ). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (Joh 1:1-3; Col 1:14ff.).

 Shall wax old ( παλαιωθησοντα ). First future passive indicative of  παλαιοω, from  παλαιος, for which see Lu 12:33; Heb 8:13.

 A mantle ( περιβολαιον ). Old word for covering from  παριβαλλω, to fling around, as a veil in 1Co 11:15, nowhere else in N.T.

 Shalt thou roll up ( ελιξεις ). Future active of  ελισσω, late form for  ειλισσω, in N.T. only here and Re 6:14, to fold together.

 As a garment ( ως ιματιον ). LXX repeats from 11.

 They shall be changed ( αλλαγησοντα ). Second future passive of  αλλασσω, old verb, to change.

 Shall not fail ( ουκ εκλειψουσιν ). Future active of  εκλειπω, to leave out, to fail, used of the sun in Lu 23:45. "Nature is at his mercy, not he at nature's" (Moffatt).

 Hath he said ( ειρηκεν ). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from Ps 110:1, a Messianic Psalm frequently quoted in Hebrews.

 Sit thou ( καθου ). Second person singular imperative middle of  καθημα, to sit, for the longer form  καθησο, as in Mt 22:44; Jas 2:3.

 On my right hand ( εκ δεξιων μου ). "From my right." See 1:3 for  εν δεξια "at the right hand."

 Till I make ( εως αν θω ). Indefinite temporal clause about the future with  εως and the second aorist active subjunctive of  τιθημ with  αν (often not used), a regular and common idiom. Quoted also in Lu 20:43. For the pleonasm in  υποδιον and  των ποδων (objective genitive) see Mt 5:35.

 Ministering spirits ( λειτουργικα πνευματα ). Thayer says that  λειτουργικος was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from  λειτουργια (Lu 1:23; Heb 8:6; 9:21).

 Sent forth ( αποστελλομενα ). Present passive participle of  αποστελλω, sent forth repeatedly, from time to time as occasion requires.

 For the sake of ( δια ). With the accusative, the usual causal meaning of  δια.

 That shall inherit ( τους μελλοντας κληρονομειν ). "That are going to inherit," common idiom of  μελλω (present active participle) with the infinitive (present active here), "destined to inherit" (Mt 11:14).

 Salvation ( σωτηριαν ). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see 6:12; 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223).

‏ Hebrews 2

 Therefore ( δια τουτο ). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation.

 Ought ( δε ). It is necessity, necessity rather than obligation ( χρη ).

 To give heed ( προσεχειν ). Present active infinitive with  νουν (accusative singular of  νους ) understood as in Ac 8:6.

 More earnest ( περισσοτερως ). Comparative adverb, "more earnestly," "more abundantly" as in 1Th 2:7  To the things that were heard ( τοις ακουσθεισιν ). Dative plural neuter of the articular participle first aorist passive of  ακουω.

 Lest haply we drift away ( μη ποτε παραρυωμεν ). Negative clause of purpose with  μη ποτε and the second aorist passive subjunctive of  παραρρεω, old verb to flow by or past, to glide by, only here in N.T. (cf. Pr 3:21). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we,"  ημας ).

 For if ... proved steadfast ( ε γαρ ... εγενετο βεβαιος ). Condition of first class, assumed as true.

 Through angels ( δι' αγγελων ). Allusion to the use of angels by God at Sinai as in Ac 7:38, 53; Gal 3:19, though not in the O.T., but in Josephus (Ant. XV. 156).

 Transgression and disobedience ( παραβασις κα παρακοη ). Both words use  παρα as in  παραρυωμεν, refused to obey (stepping aside,  παρα-βασις as in Ro 2:23), neglect to obey ( παρ-ακοη as in Ro 5:19), more than a mere hendiadys.

 Recompense of reward ( μισθαποδοσιαν ). Late double compound, like  μισθαποδοτης (Heb 11:6), from  μισθος (reward) and  αποδιδωμ, to give back. The old Greeks used  μισθοδοσια.

 Just ( ενδικον ). Old compound adjective, in N.T. only here and Ro 3:8.

 How shall we escape? ( πως ημεις εκφευξομεθα; ). Rhetorical question with future middle indicative of  εκφευγω and conclusion of the condition.

 If we neglect ( αμελησαντες ). First aorist active participle of  αμελεω, "having neglected."

 So great salvation ( τηλικαυτης σωτηριας ). Ablative case after  αμελησαντες. Correlative pronoun of age, but used of size in the N.T. (Jas 3:4; 2Co 1:10).

 Which ( ητις ). "Which very salvation," before described, now summarized.

 Having at the first been spoken ( αρχην λαβουσα λαλεισθα ). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary Koine idiom (Polybius, etc.).

 Through the Lord ( δια του κυριου ). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation.

 Was confirmed ( εβεβαιωθη ). First aorist passive indicative of  βεβαιοω, from  βεβαιος (stable), old verb as in 1Co 1:6.

 By them that heard ( υπο των ακουσαντων ). Ablative case with  υπο of the articular first aorist active participle of  ακουω. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Ga 1:11) got his message directly from Christ.

 God also bearing witness with them ( συνεπιμαρτυρουντος του θεου ). Genitive absolute with the present active participle of the late double compound verb  συνεπιμαρτυρεω, to join ( συν ) in giving additional ( επ ) testimony ( μαρτυρεω ). Here only in N.T., but in Aristotle, Polybius, Plutarch.

 Both by signs ( σημειοις τε κα )

 and wonders ( κα τερασιν )

 and by manifold powers ( κα ποικιλαις δυναμεσιν )

 and by gifts of the Holy Ghost ( κα πνευματος αγιου μερισμοις ). Instrumental case used with all four items. See Ac 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the  εργα (works) of Christ.  Τερας (wonder) attracts attention,  δυναμις (power) shows God's power,  σημειον reveals the purpose of God in the miracles. For  ποικιλαις (manifold, many-coloured) see Mt 4:24; Jas 1:2. For  μερισμος for distribution (old word, in N.T. only here and Heb 4:12) see 1Co 12:4-30.

 According to his own will ( κατα την αυτου θελησιν ). The word  θελησις is called a vulgarism by Pollux. The writer is fond of words in  -ις.

 For not unto angels ( ου γαρ αγγελοις ). The author now proceeds to show (2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels.

 The world to come ( την οικουμενην την μελλουσαν ). The new order, the salvation just described. See a like use of  μελλω (as participle) with  σωτηρια (1:14),  αιων (6:4f.),  αγαθα (9:11; 10:1),  πολις (13:14).

 Whereof we speak ( περ ης λαλουμεν ). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

 But one somewhere ( δε που τις ). See 4:4 for a like indefinite quotation. Philo uses this "literary mannerism" (Moffatt). He quotes Ps 8:5-7 and extends here to 8a.

 Hath testified ( διεμαρτυρατο ). First aorist middle indicative of  διαμαρτυρομα, old verb to testify vigorously (Ac 2:40).

 What ( Τ ). Neuter, not masculine  τις (who). The insignificance of man is implied.

 The son of man ( υιος ανθρωπου ). Not  ο υιος του ανθρωπου which Jesus used so often about himself, but literally here "son of man" like the same words so often in Ezekiel, without Messianic meaning here.

 Visited ( επισκεπτη ). Second person singular present indicative middle of  επισκεπτομα, old verb to look upon, to look after, to go to see (Mt 25:36), from which verb  επισχοπος, overseer, bishop, comes.

 Thou madest him a little lower ( ελαττωσας αυτον βραχυ τ ). First aorist active of old verb  ελαττοω from  ελαττων (less), causative verb to lessen, to decrease, to make less, only here, and verse 9 and Joh 3:30 in N.T.  Βραχυ τ is accusative neuter of degree like 2Sa 16:1, "some little," but of time in Isa 57:17 (for a little while).

 Than the angels ( παρ' αγγελους ). "Beside angels" like  παρα with the accusative of comparison in 1:4, 9. The Hebrew here has Elohim which word is applied to judges in Ps 82:1, 6 (Joh 10:34f.). Here it is certainly not "God" in our sense. In Ps 29:1 the LXX translates Elohim by  υο θεου (sons of God).

 Thou crownedst ( εστεφανωσας ). First aorist active indicative of old verb,  στεφανοω, to crown, in N.T. only here and 2Ti 2:5 The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7 is absent in B.

 In that he subjected ( εν τω υποταξα ). First aorist active articular infinitive of  υπατασσω in the locative case, "in the subjecting."

 He left ( αφηκεν ). First aorist active indicative (kappa aorist) of  αφιημ.

 Nothing that is not subject to him ( ουδεν αυτω ανυποτακτον ). Later verbal of  υποτασσω with  α privative. Here in passive sense, active sense in 1Ti 1:9. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come!

 But now we see not yet ( νυν δε ουπω ορωμεν ). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

 Even Jesus ( Ιησουν ). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" ( τον βραχυ τ παρ' αγγελους ηλαττωμενον ), quoting and applying the language of the Psalm in verse 7 to Jesus (with article  τον and the perfect passive participle of  ελατταω ). But this is not all. Death has defeated man, but Jesus has conquered death.

 Because of the suffering of death ( δια το παθημα του θανατου ). The causal sense of  δια with the accusative as in 1:14. Jesus in his humanity was put lower than the angels "for a little while" ( βραχυ τ ). Because of the suffering of death we see ( βλεπομεν ) Jesus crowned ( εστεφανωμενον, perfect passive participle of  στεφανοω from verse 7), crowned already "with glory and honour" as Paul shows in Php 2:9-11 (more highly exalted,  υπερυψωσεν ) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3).

 That by the grace of God he should taste death for every man ( οπως χαριτ θεου υπερ παντος γευσητα θανατου ). This purpose clause ( οπως instead of the more usual  ινα ) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of ( υπερ ), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death ( γευομα θανατου ) occurs in the Gospels (Mt 16:28; Mr 9:1; Lu 9:27; Joh 8:52), though not in the ancient Greek. It means to see death (Heb 11:5), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace ( χαριτ, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read  χωρις θεου (apart from God) in place of  χαριτ θεου, Nestorian doctrine whatever the origin.

 It became him ( επρεπεν αυτω ). Imperfect active of  πρεπω, old verb to stand out, to be becoming or seemly. Here it is impersonal with  τελειωσα as subject, though personal in Heb 7:26.  Αυτω (him) is in the dative case and refers to God, not to Christ as is made plain by  τον αρχηγον (author). One has only to recall Joh 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18) worthy to go beside Php 2:5-11.

 For whom ( δι' ον ). Referring to  αυτω (God) as the reason (cause) for the universe ( τα παντα ).

 Through whom ( δι' ου ). With the genitive  δια expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Ro 11:36 by his  εξ αυτου κα δι' αυτου κα εις αυτον τα παντα. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent ( δι' ου ) in creation (1:2), a doctrine in harmony with Col 1:15f. ( εν αυτωι, δι' αυτου εις αυτον ) and Joh 1:3.

 In bringing ( αγαγοντα ). Second aorist active participle of  αγω in the accusative case in spite of the dative  αυτω just before to which it refers.

 The author ( τον αρχηγον ). Old compound word ( αρχη and  αγω ) one leading off, leader or prince as in Ac 5:31, one blazing the way, a pioneer (Dods) in faith (Heb 12:2), author (Ac 3:15). Either sense suits here, though author best (verse 9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Ro 8:29).

 To make perfect ( τελειωσα ). First aorist active infinitive of  τελειοω (from  τελειος ). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in 4:15), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

 He that sanctifieth ( ο αγιαζων ). Present active articular participle of  αγιαζω. Jesus is the sanctifier (9:13f.; 13:12).

 They that are sanctified ( ο αγιαζομενο ). Present passive articular participle of  αγιαζω. It is a process here as in 10:14, not a single act, though in 10:10 the perfect passive indicative presents a completed state.

 Of one ( εξ ενος ). Referring to God as the Father of Jesus and of the "many sons" above (verse 10) and in harmony with verse 14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is.

 He is not ashamed ( ουκ επαισχυνετα ). Present passive indicative of  επαισχυνομα, old compound (Ro 1:16). Because of the common Father Jesus is not ashamed to own us as "brothers" ( αδελφους ), unworthy sons though we be.

 Unto my brethren ( τοις αδελφοις μου ). To prove his point the writer quotes Ps 22:22 when the Messiah is presented as speaking "unto my brethren."

 Congregation ( εκκλησιας ). The word came to mean the local church and also the general church or kingdom (Mt 16:18; Heb 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

 I will put my trust in him ( Εγω εσομα πεποιθως επ' αυτω ). A rare periphrastic (intransitive) future perfect of  πειθω, a quotation from Isa 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Heb 12:2). Certainly Jesus did this constantly. The third quotation ( κα παλιν, And again) is from Isa 8:18 (the next verse), but the Messiah shows himself closely linked with the children ( παιδια ) of God, the sons ( υιο ) of verse 10.

 Are sharers in flesh and blood ( κεκοινωνηκεν αιματος κα σαρκος ). The best MSS. read "blood and flesh." The verb is perfect active indicative of  κοινωνεω, old verb with the regular genitive, elsewhere in the N.T. with the locative (Ro 12:13) or with  εν or  εις. "The children have become partners ( κοινωνο ) in blood and flesh."

 Partook ( μετεσχε ). Second aorist active indicative of  μετεχω, to have with, a practical synonym for  κοινωνεω and with the genitive also ( των αυτων ). That he might bring to nought ( ινα καταργηση ). Purpose of the incarnation clearly stated with  ινα and the first aorist active subjunctive of  καταργεω, old word to render idle or ineffective (from  κατα, αργος ), causative verb (25 times in Paul), once in Luke (Lu 13:7), once in Hebrews (here). "By means of death" (his own death) Christ broke the power ( κρατος ) of the devil over death (paradoxical as it seems), certainly in men's fear of death and in some unexplained way Satan had sway over the realm of death (Zec 3:5f.). Note the explanatory  τουτ' εστιν (that is) with the accusative after it as before it. In Re 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Ro 5:12; Joh 8:44; 14:30; 16:11; 1Jo 3:12. Death is the devil's realm, for he is the author of sin. "Death as death is no part of the divine order" (Westcott).

 And might deliver ( κα απαλλαξη ). Further purpose with the first aorist active subjunctive of  αππαλλασσω, old verb to change from, to set free from, in N.T. only here, Lu 12:58; Ac 19:12.

 Through fear of death ( φοβω θανατου ). Instrumental case of  φοβος. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God. But the author of Hebrews saw judgement after death (9:27f.). Hence our need of Christ to break the power of sin and Satan in death.

 All their lifetime ( δια παντος του ζηιν ). Present active infinitive with  πας and the article in the genitive case with  δια, "through all the living."

 Subject to bondage ( ενοχο δουλειας ). Old adjective from  ενεχω, "held in," "bound to," with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: "I am the life." Thank God for that.

 Verily ( δε που ). "Now in some way," only here in N.T.

 Doth he take hold ( επιλαμβανετα ). Present middle indicative and means to lay hold of, to help, like  βοηθησα in verse 18.

 The seed of Abraham ( σπερματος Αβρααμ ). The spiritual Israel (Ga 3:29), children of faith (Ro 9:7).

 Wherefore ( οθεν ). Old relative adverb ( ο and enclitic  θεν, 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 ( ωφειλεν ). Imperfect active of  οφειλω, 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 ( κατα παντα ). 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 ( τοις αδελφοις ομοιωθηνα ). First aorist passive infinitive of  ομοιοω, old and common verb from  ομοιος (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 ( οιωμα, ομοιος ). That he might be ( ινα γενητα ). Purpose clause with  ινα and the second aorist middle subjunctive of  γινομα, to become, "that he might become." That was only possible by being like his brethren in actual human nature.

 Merciful and faithful high priest ( ελεημων κα πιστος αρχιερευς ). The sudden use of  αρχιερευς 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 ( ελεημων and  πιστος ) 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 ( τα προς τον θεον ). The adverbial accusative of the article is a common idiom. See the very idiom  τα προς τον θεον in Ex 18:19; Ro 15:17. This use of  προς we had already in Heb 1:7f. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people.

 To make propitiation for ( εις το ιλασκεσθα ). Purpose clause with  εις το and the infinitive (common Greek idiom), here present indirect middle of  ιλασκομα, to render propitious to oneself (from  ιλαος, Attic  ιλεως, gracious). This idea occurs in the LXX (Ps 65:3), but only here in N.T., though in Lu 18:13 the passive form ( ιλασθητ ) occurs as in 2Ki 5:18. In 1Jo 2:2 we have  ιλασμος used of Christ (cf. Heb 7:25). The inscriptions illustrate the meaning in Heb 2:17 as well as the LXX.

 In that ( εν ω ). Literally, "In which" ( =εν τουτω εν ω, in that in which), a causal idea, though in Ro 14:22  εν ω means "wherein."

 Hath suffered ( πεπονθεν ). Second perfect active indicative of  πασχω, permanent part of Christ's experience.

 Being tempted ( πειρασθεις ). First aorist passive participle of  πειραζω. 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 16:22f.), in Gethsemane (Mt 26:39), and caused intense suffering to Jesus (Lu 22:44; Heb 5:8).

 He is able ( δυνατα ). 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 ( βοηθησα ). First aorist active infinitive of the old compound verb  βοηθεω ( βοη, a cry,  θεω, to run), to run at a cry or call for help (Mt 15:25).

 Them that are tempted ( τοις πειραζομενοις ). Dative plural of the articular participle (present passive) of  πειραζω. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself ( αυτος ) their predicament and is able to help them to be faithful.

‏ Hebrews 3

 Holy brethren ( αδελφο αγιο ). Only here in N.T., for  αγιοις 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 ( μετοχο ). 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 ( κλησεως επουρανιου ). Only here in the N.T., though same idea in 9:15. See  η ανω κλησις in Php 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal.

 Consider ( κατανοησατε ). First aorist active imperative of  κατανοεω, old compound verb ( κατα, νους ), to put the mind down on a thing, to fix the mind on as in Mt 7:3; Lu 12:24.

 Even Jesus ( Ιησουν ). 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 ( τον αποστολον κα αρχιερεα της ομολογιας ημων ). In descriptive apposition with  Ιησουν and note the single article  τον. This is the only time in the N.T. that Jesus is called  αποστολος, though he often used  αποστελλω of God's sending him forth as in Joh 17:3 ( απεστειλας ). This verb is used of Moses as sent by God (Ex 3:10). Moffatt notes that  αποστολος is Ionic for  πρεσβευτης, "not a mere envoy, but an ambassador or representative sent with powers." The author has already termed Jesus high priest (2:17). For  ομολογια (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  ομολογεω ( ομον, same,  λεγω, say), to say the same thing, to agree, to confess, to profess.

 Who was faithful ( πιστον οντα ). Present active participle with predicate accusative agreeing with  Ιησουν, "as being faithful."

 That appointed him ( τω ποιησαντ αυτον ). See 1Sa 12:6. Dative case of the articular participle (aorist active) of  ποιεω and the reference is to God. Note  πιστος as in 2:17.

 As also was Moses ( ως κα Μωυσης ). 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" ( εν ολω τω οικω αυτου ), an allusion to Nu 12:7 ( εαν ολω τω οικω μου ) about Moses. The "his" is God's. The use of  οικος 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.

 Hath been counted worthy of more glory than Moses ( πλειονος δοξης παρα Μωυσην ηξιωτα ). Perfect passive indicative of  αξιοω, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses.  Δοξης in genitive case after  ηξιωτα. For  παρα after the comparative  πλειονος see 1:4, 9; 2:7.

 By so much as ( καθ' οσον ). A proportionate measurement (common use of  κατα and the quantitative relative  οσος ).

 Than the house ( του οικου ). Ablative case of comparison after  πλειονα. 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 ( ο κατασκευασας, first aorist active participle of  κατασκευαζω, to found or build). But it is God's house as  αυτου means (verses 2, 5) and  ου 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.

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

 And Moses ( κα Μωυσης μεν ). "Now Moses indeed on his part" ( μεν contrasted with  δε ).

 In ( εν ). Moses was in "God's house" "as a servant" ( ως θεραπων ). Old word, in LXX, only here in N.T. and quoted from Nu 12:7f. Kin to the verb  θεραπευω, to serve, to heal, and  θεραπεια, service (Lu 9:11) and a group of servants (Lu 12:42).

 For a testimony of those things which were afterward to be spoken ( εις μαρτυριον των λαληθησομενων ). Objective genitive of the articular future passive participle of  λαλεω. It is not certain what it means whether the "testimony" ( μαρτυριον ) is to Moses or to God and whether it points on to Christ. In 9:9 see  παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity.

 But Christ ( Χριστος δε ). In contrast with Moses ( μεν in verse 5).

 As a son ( ως υιος ). Instead of a  θεραπων (servant).

 Over his house ( επ τον οικον αυτου ). The difference between  επ and  εν added to that between  υιος and  θεραπων. 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).

 Whose house are we ( ου οικος εσμεν ημεις ). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

 If we hold fast ( εαν κατασχωμεν ). Condition of third class with  εαν and second aorist (effective) active subjunctive of  κατεχω. 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 ( παρρησιαν )

 and glorying ( κα καυχημα ) 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  μεχρ τελους βεβαιαν (firm unto the end), but it is clearly genuine in verse 14. He pleads for intelligent confidence.

 Wherefore ( διο ). Probably this inferential conjunction ( δια, ο, because of which) goes with  μη σκληρυνητε (harden not) in verse 8 rather than with  βλεπετε (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 ( καθως λεγε το πνευμα το αγιον ). 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 ( εαν ακουσητε ). Condition of third class with  εαν and first aorist active subjunctive of  ακουω.

 Harden not ( μη σκληρυνητε ). Prohibition with  μη and first aorist (ingressive) active subjunctive of  σκληρυνω, late verb from  σκληρος (dried up, stiff, hard) as in Ac 19:9; Ro 9:18.

 As in the provocation ( ως ην τω παραπικρασμω ). Late compound from  παραπικραινω, late verb to embitter ( παρα, πικρος ), found only in LXX and here and verse 15. It means embitterment, exasperation. For the simple verb  πικραινω, to make bitter, see Col 3:19. The reference is to Meribah (Ex. 17:1-7).

 Like as in the day ( κατα την ημεραν ). "According to the day" as in Ac 12:1; 19:23.

 Of the temptation ( του πειρασμου ). The reference is to Massah which took place at Rephidim.

 Wherewith ( ου ). Literally, "where" (the wilderness) as in De 8:15.

 Tempted me by proving me ( επειρασαν εν δοκιμασια ). No word for "me." The Israelites "tested" God "in putting to the proof" (only N.T. use of this word from  δοκιμαζω and this from the LXX). They were not content with God's promise, but demanded objective proof ( εργα, deeds) of God.

 And saw ( κα ειδον ). "And yet saw."

 Wherefore ( διο ). Not in the LXX, but it makes clear the argument in the Psalm.

 I was displeased ( προσωχθισα ). First aorist active of  προσοχθιζω, late compound for extreme anger and disgust. In N.T. only here and verse 17.

 Err ( πλανωντα ). Present middle indicative of  πλαναω, to wander astray, common verb.

 They did not know ( ουκ εγνωσαν ). In spite of God's works ( εργα ) 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).

 As I sware ( ως ωμοσα ). "Correlating the oath and the disobedience" (Vincent). First aorist active indicative of  ομνυω, old verb for solemn oath (6:13).

 They shall not enter ( ε εισελευσοντα ). Future middle of  εισερχομα with  ε 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 ( εις την καταπαυσιν μου ). Old word from  καταπαυω (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.

 Take heed ( βλεπετε ). Present active imperative as in Php 3:2 (three times) of  βλεπω in place of the more usual  ορατε. Solemn warning to the Jewish Christians from the experience of the Israelites as told in Ps 95.

 Lest haply there shall be ( μη ποτε εστα ). Negative purpose with  μη ποτε and the future indicative as in Mr 14:2. But we have in Col 2:8  μη τις εστα as in Heb 12:25;  μη occurs with the aorist subjunctive, and  μη ποτε with present subjunctive (Heb 4:1) or aorist subjunctive (Ac 5:39).

 In any one of you ( εν τιν υμων ). The application is personal and pointed.

 An evil heart of unbelief ( καρδια πονηρα απιστιας ). A remarkable combination.

 Heart ( καρδια ) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jer 16:12; 18:12).  Απιστιας 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 ( εν τω αποστηνα απο θεου ζωντος ). "In the falling away" (locative case with  εν of the second aorist active (intransitive) infinitive of  αφιστημ, to stand off from, to step aside from ( απο with the ablative case  θεου ) 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.

 So long as it is called today ( αχρις ου το σημερον καλειτα ). The only instance in the N.T. of this conjunction ( αχρ or  αχρις or  αχρις ου, etc.) with the present indicative in the sense of "so long as" or "while" like  εως. 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 ( ινα μη σκληρυνθη τις εξ υμων ). Negative purpose clause with  ινα μη (that not) and the first aorist passive subjunctive of  σκληρυνω, the vivid verb from verse 8.

 By the deceitfulness of sin ( απατη της αμαρτιας ). Instrumental case  απατη (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.

 For we are become partakers of Christ ( μετοχο γαρ του Χριστου γεγοναμεν ). Second perfect active of  γινομα, "we have become," not the equivalent of  εσμεν (are). For  μετοχο see 1:9; 3:1; 6:4. We have become partners with Christ and hence ( γαρ, for) should not be tricked into apostasy.

 If we hold fast ( εαν περ κατασχωμεν ). The same condition as in verse 6 with  περ (indeed, forsooth) added to  εαν. Jonathan Edwards once said that the sure proof of election is that one holds out to the end.

 The beginning of our confidence ( την αρχην της υποστασεως ). For  υποστασις see 1:3; 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now?

 While it is said ( εν τω λεγεσθα ). Locative case with  εν of the articular present passive infinitive of  λεγω, "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  κατασχωμεν, though it can be joined with  παρακαλειτε in verse 13 (treating 14 as a parenthesis).

 Who ( Τινες ). Clearly interrogative, not indefinite (some).

 Did provoke ( παρεπικραναν ). First aorist active indicative of  παραπικρινω, apparently coined by the LXX like  παραπικρασμος (verse 15) to which it points, exasperating the anger of God.

 Nay, did not all ( αλλ' ου παντες ). "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 10:7f.).

 With them that sinned ( τοις αμαρτησασιν ). Dative masculine plural after  προσωχθισεν (cf. verse 10) of the articular first aorist active participle of  αμαρτανω ( αμαρτησας, not  αμαρτων ).

 Carcases ( κωλα ). Old word for members of the body like the feet, in LXX a dead body (Nu 14:29), here only in N.T.

 That they should not enter ( μη εισελευσεσθα ). Negative  μη (cf.  ε in verse 11) and the future middle infinitive in indirect discourse.

 To them that were disobedient ( τοις απειθησασιν ). Dative masculine plural of the articular first aorist active participle of  απειθεω, active disobedience with which compare  απιστιας in verse 12, 19.

 And we see ( κα βλεπομεν ). Triumphant conclusion of the exegesis of Ps 95. "So we see."

‏ Hebrews 4:1-13

 Let us fear therefore ( φοβηθωμεν ουν ). First aorist passive volitive subjunctive of  φοβεομα, 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 ( μη ποτε ) Here with the present subjunctive ( δοκε ), but future indicative in 3:12, after the verb of fearing. For the optative see 2Ti 2:25.

 A promise being left ( καταλειπομενης επαγγελιας ). Genitive absolute of the present passive participle of  καταλειπω, 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 ( δοκε υστερηκενα ). Perfect active infinitive of  υστερεω, old verb from  υστερος (comparative of root  υδ 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).

 For indeed we have had good tidings preached unto us ( κα γαρ εσμεν ευηγγελισμενο εσμεν ). Periphrastic perfect passive indicative of  ευαγγελιζω (from  ευαγγελιον, good news, glad tidings) to bring good news, used here in its original sense as in verse 6 of the Israelites ( ευαγγελισθεντες first aorist passive participle).

 Even as also they ( καθαπερ κακεινο ). 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 ( ο λογος της ακοης ). As in 1Th 2:13. Genitive  ακοης describing  λογος, the word marked by hearing (the word heard).

 Because they were not united by faith with them that heard ( μη συνκεκερασμενους τη πιστε τοις ακουσασιν ).  Μη, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of  συνκεραννυμ, old verb to mix together) ends in  -ος agreeing with  λογος or  -ους agreeing with  εκεινους (them). Taking it in  -ους the translation is correct.  Πιστε is in the instrumental case and  τοις ακουσασιν in the associative instrumental after  συν.

 Do enter ( εισερχομεθα ). Emphatic futuristic present middle indicative of  εισερχομα. We are sure to enter in, we who believe.

 He hath said ( ειρηκεν ). 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 ( καιτο των εργων γενηθεντων ). 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 ( απο καταβολης κοσμου ).  Καταβολη, late word from  καταβαλλω, usually laying the foundation of a house in the literal sense. In the N.T. usually with  απο (Mt 25:44) or  προ (Joh 17:24) about the foundation of the world.

 Somewhere on this wise ( που ουτως ). See 2:6 for  που τις 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 ( κατεπαυσεν ). First aorist active indicative of  καταπαυω, 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).

 And in this place again ( κα εν τουτω παλιν ). The passage already quoted in verse 3; 3:11.

 It remaineth ( απολειπετα ). Present passive indicative of  απολειπω, old verb to leave behind, to remain over. So again in 4:9; 10:26. Here the infinitive clause ( τινας εισελθειν εις αυτην ) is the subject of  απολειπετα. 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 ( ουκ εισηλθον ). "Did not enter in" (second aorist active indicative of  εισερχομα ). It is a rabbinical argument all along here, but the author is writing to Jews.

 He again defineth a certain day ( παλιν τινα οριζε ημεραν ). Present active indicative of  οριζω, old verb to set a limit ( ορος, horizon) as in Ac 17:26; Ro 1:4.

 In David ( εν Δαυειδ ). Attributing the Psalm to David or in the Psalter at any rate.

 Hath been before said ( προειρητα ). Perfect passive indicative referring to the quotation in 3:7, 15.

 After so long a time ( μετα τοσουτον χρονον ). The time between Joshua and David.

 Joshua ( Ιησους ). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with  ε and aorist indicative in the condition and  αν with the imperfect in the conclusion.

 He would not have spoken ( ουκ ελαλε ). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist.

 A sabbath rest ( σαββατισμος ). Late word from  σαββατιζω (Ex 16:30) to keep the Sabbath, apparently coined by the author (a doubtful passage in Plutarch). Here it is parallel with  καταπαυσις (cf. Re 14:13).

 For the people of God ( τω λαω του θεου ). Dative case of blessed personal interest to the true Israel (Ga 6:16).

 As God did from his ( ωσπερ απο των ιδιων ο θεος ). 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).

 Let us therefore give diligence ( σπουδασωμεν ουν ). Volitive subjunctive aorist of  σπουδαζω, 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 ( ινα μη πεση ). Negative purpose with  ινα μη and the second aorist active subjunctive of  πιπτω, to fall.

 After the same example of disobedience ( εν τω αυτω υποδειγματ της απειθειας ). The unbelief is like that seen in the Israelites (3:12, 18; 4:2).  Hυποδειγμα is a late word from  υποδεικνυμ (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.

 The word of God ( ο λογος του θεου ). That just quoted about the promise of rest and God's rest, but true of any real word of God.

 Living ( ζων ). 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 ( ενεργης ). Energetic, powerful (Joh 1:12; Php 3:21; Col 1:29).

 Sharper ( τομωτερος ). Comparative of  τομος, cutting (from  τεμνω, to cut), late adjective, here only in the N.T.

 Than ( υπερ ). Often so after a comparative (Lu 16:8; 2Co 12:13).

 Two-edged ( διστομον ). "Two-mouthed" ( δι-, στομα ), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword ( ξιφος ) by Homer and Euripides.

 Piercing ( διικνουμενος ). Present middle participle of  διικνεομα, old verb to go through, here only in N.T.

 Even to the dividing ( αχρ μερισμου ). Old word from  μεριζω ( μερος, part), to partition.

 Of soul and spirit ( ψυχης κα πνευματος ). 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 ( αρμων τε κα μυελων ). From  αρω, to join, comes  αρμος, old word, here only in the N.T.  Μυελος (from  μυω, 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 ( κριτικος ). Verbal adjective in  -ικος, from  κρινω, 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" ( ενθυμησεων κα εννοιων καρδιας ). 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.

 That is not manifest ( αφανης ). Old adjective ( α privative and  φαινω, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin.

 Naked ( γυμνα ). Both soul and body are naked to the eye of God.

 Laid open ( τετραχηλισμενα ). Perfect passive participle of  τραχηλιζω, late verb to bend back the neck ( τραχηλος, 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 ( τραχηλον υποτιθενα ). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God.

 With whom we have to do ( προς ον ημιν ο λογος ). "With whom the matter or account for us is." There is a slight play here on  λογος of verse 12. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.