‏ Hebrews 5:10-14

 Named of God ( προσαγορευθεις ). First aorist passive participle of  προσαγορευω, old verb to salute, to address, only here in N.T. Common in Plutarch.

 Of whom ( περ ου ). Or "concerning which," for  ου can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20) before going on with the argument (7:1-28).

 Hard of interpretation ( δυσερμηνευτος ). Late and rare verbal compound ( δυσ, ερμηνευω ), in Diodorus and Philo, here only in N.T. Hard to explain because of the strange (to Jews) line taken, but still more because of their dulness.

 Dull of hearing ( νωθρο ταις ακοαις ). Old adjective (papyri also), from negative  νη and  ωθεω, to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and 6:12 (slack, sluggish). Plato calls some students  νωθρο (stupid).

 Teachers ( διδασκαλο ). Predicate nominative after  εινα.

 By reason of the time ( δια τον χρονον ). Alas, what a commentary on modern Christians.

 That some one teach you the rudiments ( του διδασκειν υμας τινα τα στοιχεια ). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person ( υμας, you) and the thing ( τα στοιχεια, the rudiments) and the accusative of general reference ( τινα, as to some one). For  στοιχεια see Ga 4:3, 9; Col 2:8.

 Of the first principles of the oracles of God ( της αρχης των λογιων του θεου ). Three genitives linked to each other.  Αρχης (beginning) illustrates  τα στοιχεια, just before, the A B C of Christian teaching like Heb 6:1f.  Λογιον is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Ac 7:38; Rom 3:2), of God's word through Christians (1Pe 4:11), of the substance of Christian teaching (Heb 5:12).

 Of milk ( γαλακτος ). Because still babes (1Co 3:2) and not able to chew "solid food" ( στερεας τροφης ), without intellectual and spiritual teeth.

 Without experience ( απειρος ). Old adjective (alpha privative and  πειρα, trial). Inexperienced. The babe ( νηπιος, old word, negative  νη and  επος, word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. 1:2; 2:3 for the word spoken by Christ).

 For full-grown men ( τελειων ). Predicate genitive. The word is for adults, relative perfection ( τελειο ) 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 ( τα αισθητηρια ). The organs of perception (Stoic term for sense organs) from  αισθανομα (Lu 9:45), in Plato, Galen, Hippocrates, here only in N.T.

 Exercised ( γεγυμνασμενα ). Perfect passive participle of  γυμναζω, to exercise (naked,  γυμνος ). Galen uses  αισθητηρια γεγυμνασμενα together after  εχω as we have here. For this predicate use of the participle with  εχω see Lu 13:6; 14:19f. "By reason of use" one gains such skill.

 To discern ( προς διακρισιν ). "For deciding between" (from  διακρινω ), old word with ablative  καλου τε κα κακου (between good and evil). See 1Co 12:1; Rom 14:1.

‏ Hebrews 6

 Wherefore ( διο ). Because of the argument already made about the difficulty of the subject and the dulness of the readers.

 Let us cease to speak ( αφεντες τον λογον ). Second aorist active participle of  αφιημ, to leave off or behind.

 Of the first principles of Christ ( της αρχης του Χριστου ). Objective genitive  Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again  τα στοιχεια της αρχης των λογιων του θεου of 5:12.

 And press on ( κα φερωμεθα ). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use  φερωμεθα 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  αφεντες φερωμεθα (Eurip., Androm. 393, for instance).

 Unto perfection ( επ την τελειοτητα ). Old word from  τελειος 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 ( μη παλιν θεμελιον καταβαλλομενο ). The regular idiom for laying down the foundation of a building ( θεμελιον, Lu 6:48f.). 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  διδαχην in apposition with  θεμελιον may mean that there are only four included in the  θεμελιον. Two are qualitative genitives after  θεμελιον ( μετανοιας and  πιστεως ). What is meant by "dead works" ( απο νεκρων εργων ) is not clear (9:14), though the reference may be to touching a corpse (Nu 19:1f.; 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).

The other four items are qualitative genitives with  διδαχÂην ( βαπτισμων, επιθεσεως χειρων, αναστασεως νεκρων, κριματος αιωνιου ). The plural  βαπτισμων "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 8:17f.; 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).

 If God permit ( εανπερ επιτρεπη ο θεος ). Condition of the third class with  εανπερ (note  περ indeed). See 1Co 16:7 ( εαν ο κυριος επιτρεψη ) and Ac 18:21 ( του θεου θελοντος ). 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.

 As touching those who were once enlightened ( τους απαξ φωτισθεντας ). First aorist passive articular participle (the once for all enlightened) of  φοτιζω, old and common verb (from  φως ) 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  ανακαινιζειν in verse 6.  Hαπαξ here is "once for all," not once upon a time ( ποτε ) and occurs again (9:7, 26, 27, 28; 12:26, 27).

 Tasted of the heavenly gift ( γευσαμενους της δωρεας της επουρανιου ). First aorist middle participle of  γευω, old verb once with accusative (verse 5,  καλον ρημα, δυναμεις ), usually with genitive (Heb 2:9) as here.

 Partakers of the Holy Ghost ( μετοχους πνευματος αγιου ). See 3:14 for  μετοχο. These are all given as actual spiritual experiences.

 And then fell away ( κα παραπεσοντας ). No "then" here, though the second aorist (effective) active participle of  παραπιπτω, old verb to fall beside (aside), means that. Only here in N.T. In Gal 5:4 we have  της χαριτος εξεπεσατε (ye fell out of grace, to law, Paul means).

 It is impossible to renew them again ( αδυνατον παλιν ανακαινιζειν ). The  αδυνατον (impossible) comes first in verse 4 without  εστιν (is) and there is no "them" in the Greek. There are three other instances of  αδυνατον in Hebrews (6:18; 10:4; 11:6). The present active infinitive of  ανακαινιζω (late verb,  ανα, καινος, here only in the N.T., but  ανακαινοω, 2Co 4:16; Col 3:10) with  αδυνατον 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 ( αναστραυρουντας εαυτοις ). Present active participle (accusative plural agreeing with  τους ... παραπεσοντας ) of  ανασταυροω, the usual verb for crucify in the old Greek so that  ανα- 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 ( κα παραδειγματιζοντας ). Present active participle of  παραδειγματιζω, late verb from  παραδειγμα (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb  δειγματισα in this sense in Mt 1:19.

 Which hath drunk ( η πιουσα ). Articular second aorist active participle of  πινω, to drink.

 Herbs ( βοτανην ). Old word from  βοσκω, to feed, green plant, only here in N.T. Cf. our botany.

 Meet ( ευθετον ). Old compound verbal ( ευ, τιθημ ) well-placed, fit (Lu 9:62).

 It is tilled ( γεωργειτα ). Present passive indicative of  γεωργεω, old and rare verb from  γεωργος (tiller of the soil,  γη, εργον, 2Ti 2:6), here only in the N.T.

 Receives ( μεταλαμβανε ). Present active indicative of  μεταλαμβανω, old verb to share in, with genitive ( ευλογιας ) as here (Ac 2:46) or with accusative (Ac 24:25).

 If it beareth ( εκφερουσα ). Present active participle of  εκφερω, conditional participle. For "thorns and thistles" see Mt 7:16 for both words ( ακανθας κα τριβολους ). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy's cavalry.

 Rejected ( αδοκιμος ). See 1Co 9:27; Ro 1:28. For  καταρας εγγυς (nigh unto a curse) see Gal 3:10.

 To be burned ( εις καυσιν ). "For burning." Common sight in clearing up ground.

 But we are persuaded ( πεπεισμεθα δε ). Perfect passive indicative of  πειθω, literary plural. Note Paul's use of  πεπεισμα in 2Ti 1:12.

 Better things ( τα κρεισσονα ). "The better things" than those pictures in 6:4-8.

 That accompany salvation ( εχομενα σωτηριας ). "Things holding on to salvation" (Mr 1:38), a common Greek phrase  εχομενα, present middle participle of  εχω.

 Though we thus speak ( ε κα ουτως λαλουμεν ). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk.

 Not unrighteous to forget ( ου γαρ αδικος επιλαθεσθα ). Second aorist middle infinitive of  επιλανθανω with genitive case ( εργου, work,  αγαπης, love). But even God cannot remember what they did not do.

 In that ye ministered and still do minister ( διακονησαντες κα διακονουντες ). First aorist active and present active participle of the one verb  διακονεω, the sole difference being the tense (single act aorist, repeated acts present).

 And we desire ( επιθυμουμεν δε ). Literary plural again like  πεπεισμεθα (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 ( νηπιο, 5:13) and not adults ( τελειο, 5:14) and others are in peril of becoming so.

 Unto the fulness of hope ( προς την πληροφοριαν της ελπιδος ). For  πληροφορια see 1Th 1:5; Col 2:2.

 To the end ( αχρ τελους ). As in 3:6, 14.

 That ye be not sluggish ( ινα μη νωθρο γενησθε ). Negative final clause with second aorist middle subjunctive of  γινομα, "that ye become not sluggish (or dull of hearing)" as some already were (5:11).

 Imitators ( μιμητα ). 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."

 Made promise ( επαγγειλαμενος ). First aorist middle participle of  επαγγελλω. Could swear by none greater ( κατ' ουδενος ειχεν μειζονος ομοσα ). Imperfect active of  εχω in sense of  εδυνατο as often with  ομοσα (first aorist active infinitive of  ομνυω ) and  ωμοσεν (he sware) is first aorist active indicative.

 Surely ( ε μην ). By itacism for  η μην (Deissmann, Bible Studies, p. 205). The quotation is from Ge 22:16f. (the promise renewed to Abraham with an oath after offering of Isaac).

 Blessing ( ευλογων ). Hebraism (present active participle) for the Hebrew infinitive absolute and so with  πληθυνων (multiplying).

 Having patiently endured ( μακροθυμησας ). First aorist active participle of  μακροθυμος ( μακροσ, θυμος, long spirit) illustrating  μακροθυμια of verse 12.

 He obtained ( επετυχεν ). Second aorist (effective) active indicative of  επετυγχανω, old verb with genitive. God was true to his word and Abraham was faithful.

 In every dispute ( πασης αντιλογιας ). Objective genitive of old word several times in Hebrews (6:16; 7:7; 12:3). Talking back, face to face, in opposition.

 Final ( περας ). Limit, boundary (Mt 12:42). Men may perjure themselves.

 To shew ( επιδειξα ). First aorist active infinitive of  επιδεικνυμ, to show in addition ( επι- ) to his promise "more abundantly" ( περισσοτερον ).

 The immutability of his counsel ( το αμεταθετον της βουλης αυτου ). Late compound verbal neuter singular (alpha privative and  μετατιθημ, to change), "the unchangeableness of his will."

 Interposed ( εμεσιτευσεν ). First aorist active indicative of  μεσιτευω, late verb from  μεσιτης, 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 ( ορκω ). Instrumental case of  ορκος (from  ερκος, an enclosure), Mt 14:7, 9.

 By two immutable things ( δια δυο πραγματων αμεταθετων ). See verse 17. God's promise and God's oath, both unchangeable.

 In which it is impossible for God to lie ( εν οις αδυνατον ψευσασθα θεον ). Put this "impossibility" by that in verses 4-6.

 Theon is accusative of general reference with  ψευσασθα, first aorist middle infinitive of  ψευδομα.

 That we may have ( ινα εχωμεν ). Purpose clause with  ινα and the present active subjunctive of  εχω, "that we may keep on having."

 Strong consolation ( ισχυραν παρακλησιν ). "Strong encouragement" by those two immutable things.

 Who have fled for refuge ( ο καταφυγοντες ). Articular effective second aorist active participle of  καταφευγω, 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 ( κρατησα ). First aorist active (single act) infinitive of  κρατεω in contrast with present tense in 4:14 (hold fast).

 Set before us ( προκειμενης ). Placed before us as the goal. See this same participle used with the "joy" ( χαρας ) set before Jesus (12:2).

 Which ( ην ). Which hope. What would life be without this blessed hope based on Christ as our Redeemer?

 As an anchor of the soul ( ως αγκυραν της ψυχης ). 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 ( ασφαλη τε κα βεβαιαν ). This anchor of hope will not slip (alpha privative and  σφαλλω, to totter) or lose its grip ( βεβαια, from  βαινω, to go, firm, trusty).

 That which is within the veil ( το εσωτερον του καταπετασματος ). 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.

 As a forerunner ( προδρομος ). 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 ( εγγυος, 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 ( αρχιερευς εις τον αιωνα ). 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 (5:10f.).

‏ Hebrews 7

 This Melchizedek ( ουτος ο Μελχισεδεκ ). 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" ( εις τον αιωνα ) 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" ( ο συναντησας ) 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  συνανταω ) see Lu 9:37.

 Slaughter ( κοπης ). Old word for cutting ( κοπτω, 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 ( ιερευς του θεου του υψιστου ). He is called "priest" and note  του υψιστου 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).

 A tenth ( δεκατην ). It was common to offer a tenth of the spoils to the gods. So Abraham recognized Melchizedek as a priest of God.

 Divided ( εμερισεν ). First aorist active of  μεριζω, from  μερος (portion), to separate into parts. From this point till near the end of verse 3 (the Son of God) is a long parenthesis with  ουτος of verse 1 as the subject of  μενε (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).

 Without father, without mother, without genealogy ( απατωρ, αμητωρ, αγενεαλογητος ). 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 ( αφωμοιωμενος ). Perfect passive participle of  αφομοιοω, 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 ( τω υιω του θεου ). Associative instrumental case of  υιος.

 Abideth a priest ( μενε ιερευς ). 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 ( εις το διηνεκες ). Old phrase (for the continuity) like  εις τον αιωνα, in N.T. only in Hebrews (7:3; 10:1, 14, 21).

 How great ( πηλικος ). Geometrical magnitude in contrast to arithmetical ( ποσος ), 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 ( εκ των ακροθινιων ). Old word from  ακρος, top, and  θις, a heap (the top of the pile).

 Patriarch ( πατριαρχης ). LXX word ( πατρια, tribe,  αρχω, to rule) transferred to N.T. (Ac 2:29).

 The priest's office ( την ιερατειαν ). LXX and Koine word from  ιερευς, in N.T. only here and Lu 1:9.

 To take tithes ( αποδεκατοιν ). Present active infinitive (in  -οιν, not  -ουν, as the best MSS. give it) of  αποδεκατοω a LXX word ( απο, δεκατοω ), to take a tenth from ( απο ).

 Brethren ( αδελφους ). Accusative case in apposition with  λαον (people) unaffected by the explanatory phrase  τουτ' εστιν (that is).

 Though come out ( καιπερ εξεληλυθοτας ). Concessive participle (cf. 5:8) with  καιπερ (perfect active of  εξερχομα ).

 He whose genealogy is not counted ( ο μη γενεαλογουμενος ). Articular participle with negative  μη (usual with participles) of the old verb  γενεαλογεω trace ancestry (cf. verse 3)

 Hath taken tithes ( δεδεκατωκεν ). Perfect active indicative of  δεκατοω, standing on record in Genesis.

 Hath blessed ( ευλογηκεν ). Perfect active indicative of  ευλογεω, likewise standing on record. Note the frequent perfect tenses in Hebrews.

 Him that hath the promises ( τον εχοντα τας επαγγελιας ). 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).

 Dispute ( αντιλογιας ). Ablative case with  χωρις. For the word see 6:16. The writer makes a parenthetical generalization and uses the article and neuter adjective ( το ελασσον, the less,  υπο του κρειττονος, by the better), a regular Greek idiom.

 Here ( ωδε ). In the Levitical system.

 There ( εκε ). In the case of Melchizedek.

 Of whom it is witnessed ( μαρτυρουμενος ). "Being witnessed," present passive participle of  μαρτυρεω (personal construction, not impersonal).

 That he lives ( οτ ζη ). Present active indicative of  ζαω ). The Genesis record tells nothing of his death.

 So to say ( ως επος ειπειν ). An old idiom, here only in the N.T., common in Philo, used to limit a startling statement, an infinitive for conceived result with  ως.

 Hath paid tithes ( δεδεκατωτα ). Perfect passive indicative of  δεκατοω, "has been tithed." This could only be true of Levi "so to speak."

 In the loins of his father ( εν τη οσφυ του πατρος ). Levi was not yet born. The reference is to Abraham, the forefather ( πατρος ) of Levi. This is a rabbinical imaginative refinement appealing to Jews.

 Perfection ( τελειωσις ). Abstract substantive of  τελειοω. More the act than the quality or state ( τελειοτης, 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 ( ιεροσυνης ). Old word, in N.T. only here, verses 12, 24. Cf.  ιερετια in verse 5. The adjective  Λευειτικη occurs in Philo.

 Received the law ( νενομοθετητα ). Perfect passive indicative of  νομοθετεω, old compound to enact law ( νομοσ, τιθημ ), to furnish with law (as here), only other N.T. example in 8:6.

 What further need was there? ( τις ετ χρεια; ). No copula expressed, but it would normally be  ην αν, not just  ην: "What need still would there be?"

 Another priest ( ετερον ιερεα ). Of a different line ( ετερον ), not just one more ( αλλον ). Accusative of general reference with the infinitive  ανιστασθα (present middle of  ανιστημ intransitive).

 And not to be reckoned ( κα ου λεγεσθα ). The negative  ου belongs rather to the descriptive clause than just to the infinitive.

 The priesthood being changed ( μετατιθεμενης της ιεροσυνης ). Genitive absolute with present passive participle of  μετατιθημ, old word to transfer (Ga 1:6).

 A change ( μεταθεσις ). Old substantive from  μετατιθημ. 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" ( την ταξιν Ααρων ).

 Belongeth to another tribe ( φυλης ετερας μετεσχηκεν ). See 2:14 for  μετεχω, perfect active indicative here. A different ( ετερας ) tribe.

 Hath given attendance at ( προσεσχηκεν ). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of  προσεχω, old verb, here with either  νουν (mind) or self ( εαυτον ) understood with dative case ( τω θυσιαστηριω, the altar, for which word see Mt 5:23; Lu 1:11).

 It is evident ( προδηλον ). Old compound adjective ( προ, δηλος ), openly manifest to all, in N.T. only here and 1Ti 5:24f.

 Hath sprung ( ανατεταλκεν ). Perfect active indicative of  ανατελλω, old compound to rise up like the sun (Mt 5:45).

 Yet more abundantly evident ( περισσοτερον ετ καταδηλον ). Only N.T. instance of the old compound adjective  καταδηλος thoroughly clear with  ετ (still) added and the comparative  περισσοτερον (more abundantly) piling Ossa on Pelion like Php 1:23.

 Likeness ( ομοιοτητα ). See 4:15, only N.T. examples. Cf. the verb in verse 3.

 Ariseth another priest ( ανιστατα ιερευς ετερος ). As said in verse 11, now assumed in condition of first class.

 Carnal ( σαρκινης ). "Fleshen" as in 1Co 3:1, not  σαρκικης (fleshlike, 1Co 3:3). The Levitical priests became so merely by birth.

 Of an endless life ( ζωης ακαταλυτου ). Late compound (alpha privative and verbal adjective from  καταλυω, to dissolve, as in 2Co 4:1), indissoluble. Jesus as priest lives on forever. He is Life.

 It is witnessed ( μαρτυρειτα ). Present passive indicative of  μαρτυρεω. The author aptly quotes again Ps 110:4.

 A disannulling ( αθετησις ). Late word from  αθετεω (alpha privative and  τιθημ ), 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  μεταθεσις (change in verse 12).

 Foregoing ( προαγουσης ). Present active participle of  προαγω, to go before (1Ti 1:18).

 Because of its weakness ( δια το αυτης ασθενες ). Neuter abstract adjective with article for quality as in verse 7 with  δια and accusative case for reason.

 Unprofitableness ( ανωφελες ). Old compound (alpha privative and  οφελος ) useless, and neuter singular like  ασθενες. In N.T. only here and Tit 3:9.

 Made nothing perfect ( ουδεν ετελειωσεν ). Another parenthesis. First aorist active indicative of  τελειοω. See verse 11. And yet law is necessary.

 A bringing in thereupon ( επεισαγωγη ). An old double compound ( επ, additional,  εισαγωγη, bringing in from  εισαγω ). 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 ( κρειττονος ελπιδος ). This better hope (6:18-20) does bring us near to God ( εγγιζομεν τω θεω ) as we come close to God's throne through Christ (4:16).

 Without the taking of an oath ( χωρις ορκωμοσιας ). As in Ps 110:4.

 Have been made ( εισιν γεγονοτες ). Periphrastic perfect active indicative of  γινομα (perfect active participle of  γινομα ) and then  εισιν. The parenthesis runs from  ο μεν γαρ (for they) to  εις τον αιωνα (for ever, end of verse 21).

 But he with an oath ( ο δε μετα ορκωμοσιας ). Positive statement in place of the negative one in verse 20.

 By so much also ( κατα τοσουτο κα ). Correlative demonstrative corresponding to  καθ' οσον (the relative clause) in verse 20.

 The surety ( εγγυος ). Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from  εγγυη, a pledge, here used as substantive like  εγγυητης, one who gives a pledge or guarantee. There may be a play on the word  εγγιζω in verse 19.  Εγγυαω is to give a pledge,  εγγυαλιζω, 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 ( ο μεσιτης, 8:6) between God and man (Son of God and Son of man).

 Many in number ( πλειονες ). Comparative predicate adjective, "more than one," in succession, not simultaneously.

 Because they are hindered ( δια το κωλυεσθα ). Articular infinitive (present passive) with  δια and the accusative case, "because of the being hindered."

 By death ( θανατω ). Instrumental case.

 From continuing ( παραμενειν ). Present active infinitive of the compound (remain beside) as in Php 1:25 and in the ablative case.

 Because he abideth ( δια το μενειν αυτον ). Same idiom as in verse 23, "because of the abiding as to him" (accusative of general reference,  αυτον ).

 Unchangeable ( απαραβατον ). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and  παραβαινω, 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  ιερωσυνη.

 Wherefore ( οθεν ). Since he alone holds this priesthood.

 To the uttermost ( εις το παντελες ). Old idiom, in N.T. only here and Lu 13:10. Vulgate renders it in perpetuum (temporal idea) or like  παντοτε. This is possible, but the common meaning is completely, utterly.

 Draw near ( προσερχομενους ). Present middle participle of  προσερχομα, the verb used in 4:16 which see.

 To make intercession ( εις το εντυγχανειν ). Purpose clause with  εις and the articular present active infinitive of  εντυγχανω for which verb see Ro 8:34. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).

 Became us ( ημιν επρεπεν ). Imperfect active indicative of  πρεπω as in 2:10, only there it was applied to God while here to us. "Such" ( τοιουτος ) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.) as just explained in 7:24f. 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 ( οσιος ). Saintly, pious, as already noted. Cf. Ac 2:24; 13:35.

 Guileless ( ακακος ). Without malice, innocent. In N.T. only here and Ro 16:18.

 Undefiled ( αμιαντος ). Untainted, stainless. In the papyri. Not merely ritual purity (Le 21:10-15), but real ethical cleanness.

 Separated from sinners ( κεχωρισμενος απο των αμαρτωλων ). Perfect passive participle. Probably referring to Christ's exaltation (9:28).

 Made higher than the heavens ( υψηλοτερος των ουρανων γενομενος ). "Having become higher than the heavens." Ablative case ( ουρανων ) after the comparative adjective ( υψηλοτερος ).

 First ( προτερον ). Regular adverb for comparison between two, though  πρωτον often occurs also (Joh 1:41), with  επειτα (then) following.

 For the sins ( τον ). Only the article in the Greek with repetition of  υπερ or of  αμαρτιων.

 When he offered up himself ( εαυτον ανενεγκας ). First aorist active participle of  αναφερω, to offer up. See same idea in 9:14 where  εαυτον προσηνεγκεν is used. Old verb for sacrifice to place on the altar (1Pe 2:5, 24).

 After the law ( μετα τον νομον ). As shown in verses 11-19, and with an oath (Ps 110:4).

 Son ( υιον ). As in Ps 2:7; Heb 1:2 linked with Ps 110:4.

 Perfected ( τετελειωμενον ). Perfect passive participle of  τελειοω. 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 (2:17f.; 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice.