Hebrews 10

Hebrews 10:1

Shadow (σκιαν). The contrast here between σκια (shadow, shade caused by interruption of light as by trees, Mr 4:32) and εικων (image or picture) is striking. Christ is the εικων of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκια for the Jewish rites and ceremonies and σωμα for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (9:11).

Continually (ειςτοδιηνεκες). See this phrase also in Hebrews 7:3; Hebrews 9:12; Hebrews 9:14. Nowhere else in N.T. From διηνεγκα (διαφερω), to bear through.

They can (δυναντα). This reading leaves ονομος a nominativus pendens (an anacoluthon). But many MSS. read δυνατα (it–the law–can). For the idea and use of τελειωσα see 9:9.

Hebrews 10:2

Else they would not have ceased? (επεουκανεπαυσαντο;). Ellipsis of condition after επε (since if they really did perfect) with the conclusion of the second-class condition (αν and the aorist middle indicative of παυομα).

To be offered (προσφερομενα). Regular idiom, participle (present passive) with παυομα (Acts 5:42).

Because (διατο). Δια with the accusative of the articular infinitive, “because of the having” (εχειν) as to the worshippers (τουςλατρευοντας, accusative of general reference of the articular participle), not “would have had.”

No more conscience of sins (μηδεμιανετσυνειδησιναμαρτιων). Rather “consciousness of sins” as in 9:14.

Having been once cleansed (απαξκεκαθαρισμενους). Perfect passive participle of καθαριζω, “if they had once for all been cleansed.”

Hebrews 10:3

A remembrance (αναμνησις). A reminder. Old word from αναμιμνησκω, to remind, as in Luke 22:19; 1 Corinthians 11:24.

Hebrews 10:4

Should take away (αφαιρειν). Present active infinitive of αφαιρεω. Old verb and common in N.T., only here and Romans 11:27 with “sins”. Cf. 9:9.

Hebrews 10:5

When he cometh into the world (εισερχομενοςειςτονκοσμον). Reference to the Incarnation of Christ who is represented as quoting Psalms 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having σωμα (body) rather than ωτια (ears). The LXX translation has not altered the sense of the Psalm, “that there was a sacrifice which answered to the will of God as no animal sacrifice could” (Moffatt). So the writer of Hebrews “argues that the Son’s offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made” (Davidson).

A body didst thou prepare for me (σωμακατηρτισωμο). First aorist middle indicative second person singular of καταρτιζω, to make ready, equip. Using σωμα (body) for ωτια (ears) does not change the sense, for the ears were the point of contact with God’s will.

Hebrews 10:6

Thou hadst no pleasure (ουκευδοκησας). First aorist active indicative of ευδοκεω, common for God’s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (θυσιαν), the meal-offering (προσφοραν), the burnt-offering (ολοκαυτωματα), the sin-offering (περαμαρτιας, concerning sin).

Hebrews 10:7

Then (τοτε). When it was plain that God could not be propitiated by such sacrifices.

Lo, I am come (Ιδουηκω). The Messiah is represented as offering himself to do God’s will (τουποιησατοθελημασου, the genitive articular infinitive of purpose).

In the roll of the book it is written of me (ενκεφαλιδβιβλιουγεγραπταπερεμου). Stands written (γεγραπτα, perfect passive indicative). Κεφαλις is a diminutive of κεφαλη (head), a little head, then roll only here in N.T., but in the papyri. Here it refers “to the O.T. as a prediction of Christ’s higher sacrifice” (Moffatt).

Hebrews 10:8

Saying above (ανωτερονλεγων). Christ speaking as in verse 5. “Higher up” (ανωτερον, comparative of ανω, up) refers to verses Hebrews 10:5; Hebrews 10:6 which are quoted again.

Hebrews 10:9

The which (αιτινες). “Which very things” (θυσια).

Then hath he said (τοτεειρηκεν). That is Christ. Perfect active indicative with which compare τοτεειπον (second aorist active) in verse 7 which is quoted again.

He taketh away the first (αναιρετοπρωτον). Present active indicative of αναιρεω, to take up, to abolish, of a man to kill (Matthew 2:16). By “the first” (τοπρωτον) he means the system of animal sacrifices in verse 8.

That he may establish the second (ινατοδευτερονστηση). Purpose clause with ινα and the first aorist active (transitive) subjunctive of ιστημ, to place. By “the second” (τοδευτερον) he means doing God’s will as shown in verse 9 (following verse 8). This is the author’s exegesis of the Psalm.

Hebrews 10:10

We have been sanctified (ηγιασμενοεσμεν). Periphrastic perfect passive indicative of αγιαζω, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ’s offering of himself. “He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God” (Denney, The Death of Christ, p. 234).

Hebrews 10:11

Standeth (εστηκεν). Perfect active indicative of ιστημ (intransitive), vivid picture.

Ministering and offering (λειτουργωνκαπροσφερων). Present active participles graphically describing the priest.

Take away (περιελειν). Second aorist active infinitive of περιαιρεω, old verb to take from around, to remove utterly as in Acts 27:20.

Hebrews 10:12

When he had offered (προσενεγκας). Second aorist active participle (with first aorist ending -ας in place of -ον) of προσφερω, single act in contrast to present participle προσφερων above.

One sacrifice (μιανθυσιαν). 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 (ειςτοδιηνεκες). Can be construed either with μιανθυσιαν or with εκαθισεν (sat down). See 1:3 for εκαθισεν.

Hebrews 10:13

Henceforth expecting (τολοιπονεκδεχομενος). “For the rest” or “for the future” (τολοιπον, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John 16:33; 1 Corinthians 15:24-28).

Till his enemies be made (εωςτεθωσινοεχθροαυτου). Purpose and temporal clause with εως and the first aorist passive subjunctive of τιθημ. He quotes Psalms 110:1 again.

Hebrews 10:14

He hath perfected (τετελειωκεν). Perfect active indicative of τελειοω. He has done what the old sacrifices failed to do (verse 1).

Them that are sanctified (τουςαγιαζομενους). Articular participle (accusative case) present passive of αγιαζω (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.

Hebrews 10:15

And the Holy Ghost also beareth witness to us (μαρτυρεδεημινκατοπνευματοαγιον). Μαρτυρεω is common in Philo for Scripture quotation. The author confirms his interpretation of Ps 40:7-9 by repeating from Jeremiah (Jeremiah 31:31ff.) what he had already quoted (8:8-12).

After he hath said (μετατοειρηκενα). Accusative case after μετα of the articular infinitive perfect active, “after the having said.”

Hebrews 10:16

With them (προςαυτους). The author changes τωοικωΙσραελ (8:10) thus without altering the sense. He also changes the order of “heart” (καρδιας) and “mind” (διανοιαν) from that in 8:10.

Hebrews 10:17

Here again the writer adds “their iniquities” (τωνανομιων) to “sins” of 8:12 and reads μνησθησομα (first future passive) with ουμη rather than μνησθω (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 Hebrews 10:15; Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετατοειρηκενα 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).

Hebrews 10:18

There is no more offering for sin (ουκετπροσφοραπεραμαρτιας). 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 (αφεσις, removal) of sins. Repetition of the sacrifice is needless.

Hebrews 10:19

Having therefore (εχοντεςουν). The author now gives a second (the first in 8:1-6) resume 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 (παρρησιαν). This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 10:19; Hebrews 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour.

Into the holy place (τωναγιων). That is, the heavenly sanctuary where Jesus is (6:18-20). This is the better sanctuary (9:1-12).

By the blood of Jesus (εντωαιματΙησου). This is the better sacrifice just discussed (9:13-10:18).

Hebrews 10:20

By the way which he dedicated for us (ηνενεκαινισενημινοδον). This “new” (προσφατον, freshly killed, newly made, from προς and the root of φατος, in the papyri, only here in N.T.) and “living” (ζωσαν) 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 (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17; Hebrews 4:16).

Hebrews 10:21

A great priest (ιερεαμεγαν). As has been shown in 4:14-7:28.

Over the house of God (επτονοικοντουθεου). As God’s Son (3:5f.).

Hebrews 10:22

Let us draw near (προσερχωμεθα). 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, προσερχωμεθα, let us hold fast, κατεχωμεν, let us consider one another, κατανοωμεναλληλους). Four items are added to this first exhortation.

With a true heart (μετααληθινηςκαρδιας). With loyalty and fealty.

In fulness of faith (ενπληροφοριαπιστεως). See 6:11 for this very phrase.

Having our hearts sprinkled from an evil conscience (ρεραντισμενοταςκαρδιαςαποσυνειδησεωςπονηρας). Perfect passive participle of ραντιζω 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. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.”

Our body washed with pure water (λελουσμενοτοσωμαυδατκαθαρω). Perfect passive (or middle) of λουω, old verb to bathe, to wash. Accusative also retained if passive. Hυδατ can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

Hebrews 10:23

Let us hold fast (κατεχωμεν). Present (keep on holding fast) active volitive subjunctive of κατεχω as in Hebrews 3:6; Hebrews 3:14.

That it waver not (ακλινη). Common compound adjective (alpha privative and κλινω, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair.

That promised (οεπαγγειλαμενος). First aorist middle articular participle of επαγγελλω. This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13; Hebrews 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.

Hebrews 10:24

Let us consider one another (κατανοωμεναλληλους). Present (keep on doing so) active volitive subjunctive of κατανοεω. The verb used about Jesus in 3:1.

To provoke (ειςπαροξυσμον). Our very word “paroxysm,” from παροξυνω (παρα, οξυνω from οξυς, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Acts 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 (αγαπηςκακαλωνεργων). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7).

Hebrews 10:25

Not forsaking (μηεγκαταλειποντες). “Not leaving behind, not leaving in the lurch” (2 Timothy 4:10).

The assembling of yourselves together (τηνεπισυναγωγηνεαυτων). Late double compound from επισυναγω, to gather together (συν) besides (επ) as in Matthew 23:37; Luke 17:27. In N.T. only here and 2 Thessalonians 2:1. In an inscription 100 B.C. for collection of money (Deissmann, Light, etc., p. 103).

As the custom of some is (καθωςεθοςτισιν). “As is custom to some.” For εθος (custom) see Luke 22:39; John 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 (τοσουτωμαλλονοσω). Instrumental case of measure or degree, “by so much the more as,” both with τοσουτω and οσω.

The day drawing nigh (εγγιζουσαντηνημεραν). The Second Coming of Christ which draws nearer all the time (Romans 13:12).

Hebrews 10:26

If we sin wilfully (εκουσιωςαμαρτανοντωνημων). Genitive absolute with the present active participle of αμαρτανω, circumstantial participle here in a conditional sense.

After that we have received (μετατολαβειν). “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανω after μετα).

Knowledge (επιγνωσιν). “Full knowledge,” as in 6:4f.

There remaineth no more (ουκεταπολειπετα). “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).

Hebrews 10:27

Expectation (εκδοχη). Usually reception or interpretation from εκδεχομα (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια, like απεκδεχομα (Romans 8:19; Romans 8:23; Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομα in 10:13. The papyri have it in the sense of interpretation.

A fierceness of fire (πυροςζηλος). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:19; Psalms 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom.

Devour (εσθιειν). “To eat” (figuratively), present active infinitive.

The adversaries (τουςυπεναντιους). Old double compound adjective (υπο, εν, αντιος), in N.T. only here and Colossians 2:14. Those directly opposite.

Hebrews 10:28

Hath set at naught (αθετησας). First aorist active participle of αθετεω, late compound, very common in LXX, from alpha privative and τιθημ, to render null and void, to set aside, only here in Hebrews (see Mr 7:9), but note αθετησις (Hebrews 7:18; Hebrews 9:26).

Without mercy (χωριςοικτιρμων). See 2 Corinthians 1:3. This was the law (Deuteronomy 17:6) for apostates.

On the word of two or three (επδυσινητρισιν). “On the basis of two or three.” For this use of επ with the locative see 9:17.

Hebrews 10:29

How much (ποσω). 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 (δοκειτε). An appeal to their own sense of justice about apostates from Christ.

Sorer (χειρονος). “Worse,” comparative of κακος (bad).

Punishment (τιμωριας). Genitive case with αξιωθησετα (first future passive of αξιοω, to deem worthy). The word τιμωρια originally meant vengeance. Old word, in LXX, only here in N.T.

Who hath trodden under foot the Son of God (οτονυιοντουθεουκαταπατησας). First aorist active articular participle of καταπατεω, old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6.

Wherewith he was sanctified (ενωηγιασθη). First aorist passive indicative of αγιαζω. 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 (κοινον). Common in the sense of uncleanness as Peter used it in Acts 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 (ενυβρισας). First aorist active participle of ενυβριζω, 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).

Hebrews 10:30

We know him that said (οιδαμεντονειποντα). God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For εκδικησις see Lu 18:7f. God is the God of justice. He is patient, but he will punish.

And again (καπαλιν). Deuteronomy 32:36.

Hebrews 10:31

A fearful thing (φοβερον). Old adjective (from φοβεω, to frighten). In N.T. only in Heb. (Hebrews 10:27; Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers.

To fall (τοεμπεσειν). “The falling” (articular infinitive second aorist active of εμπιπτω, to fall in, followed here by εις). We are not dealing with a dead or an absentee God, but one who is alive and alert (3:12).

Hebrews 10:32

Call to remembrance (αναμιμνησκεσθε). Present middle imperative of αναμιμνησκω, as in 2 Corinthians 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 (φωτισθεντες). First aorist passive participle of φωτιζω in the same sense as in 6:4 (regeneration) and like “the full knowledge of the truth” in 10:26.

Conflict (αθλησιν). Late word from αθλεω, to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. 2:10 for the benefit of “sufferings” in training.

Hebrews 10:33

Partly (τουτομεν)

and partly (τουτοδε). Accusative of general reference (τουτο) with μεν and δε for contrast.

Being made a gazing-stock (θεατριζομενο). Late verb to bring upon the stage, to hold up to derision. See Paul’s use of θεατρον of himself in 1 Corinthians 4:9.

By reproaches and afflictions (ονειδισμοιςτεκαθλιψεσιν). Instrumental case. See Romans 15:3.

Partakers (κοινωνο). Partners (Lu 5:10) with those (των objective genitive).

So used (ουτωςαναστρεφομενων). Present middle articular participle of αναστρεφω, to conduct oneself (2 Corinthians 1:12).

Hebrews 10:34

Ye had compassion on (συνεπαθησατε). First aorist active indicative of συνπαθεω, old verb to have a feeling with, to sympathize with.

Them that were in bonds (τοιςδεσμιοις). Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8).

Took joyfully (μεταχαραςπροσεδεξασθε). First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1; Romans 13:3; Romans 15:7.

The spoiling (τηναρπαγην). “The seizing,” “the plundering.” Old word from αρπαζω. See Matthew 23:35.

Of your possessions (τωνυπαρχοντωνυμων). “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω used as a substantive (cf. υμων genitive) as in Matthew 19:21.

That ye yourselves have (εχεινεαυτους). Infinitive (present active of εχω) in indirect discourse after γινωσκοντες (knowing) with the accusative of general reference (εαυτους, as to yourselves), though some MSS. omit εαυτους, some have εαυτοις (dative, for yourselves), and some ενεαυτοις (in yourselves). The predicate nominative αυτο could have been used agreeing with γινωσκοντες (cf. Romans 1:22).

A better possession (κρεισσοναυπαρξιν). Common word in the same sense as ταυπαρχοντα above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20).

Abiding (μενουσαν). Present active participle of μενω. No oppressors (legal or illegal) can rob them of this (Matthew 6:19ff.).

Hebrews 10:35

Cast not away therefore your boldness (μηαποβαλητεουντηνπαρρησιανυμων). Prohibition with μη and the second aorist active subjunctive of αποβαλλω. 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 κατεχωμεν in verse 23.

Hebrews 10:36

Which (ητις). Your boldness of verse 35.

Recompense of reward (μισθαποδοσιαν). Late double compound, like μισθαποδοτης (Hebrews 11:6), from μισθος (reward, wages) and αποδιδωμ, to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26.

Of patience (υπομονης). 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 (τοθεληματουθεου). 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 (ινακομισησθετηνεπαγγελιαν) Purpose clause with ινα and the first aorist middle subjunctive of κομιζω, old verb to carry (Lu 7:37), in the middle to get back one’s own (Matthew 25:27), to receive. See also 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

Hebrews 10:37

A very little while (μικρονοσονοσον). From Isaiah 26:20 as an introduction to the quotation from Habakkuk 2:3f.

He that cometh (οερχομενος). The article ο is added to ερχομενος in Habakkuk 2:3 and is given here a Messianic application.

Hebrews 10:38

If he shrink back (εανυποστειλητα). Condition of third class with εαν and the first aorist middle subjunctive of υποστελλω, old verb to draw oneself under or back, to withdraw, as already in Acts 20:20; Acts 20:27; Galatians 2:12. See Romans 1:17 for the quotation also of “the just shall live by faith.”

Hebrews 10:39

But we (ημειςδε). In contrast to renegades who do flicker and turn back from Christ.

Of them that shrink back unto perdition (υποστοληςειςαπωλειαν). Predicate genitive of υποστολη, as in 12:11, from υποστελλω with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T.

Unto the saving of the soul (ειςπεριποιησινψυχης). Old word from περιποιεω, to reserve, to preserve (Lu 17:33) to purchase (Acts 20:28). So here preserving or saving one’s life as in Plato, but possession in Ephesians 1:14, obtaining in 1 Thessalonians 4:9. Papyri have it in sense of preservation.