rwp@Hebrews:10:1 @{Shadow} (\skian\). The contrast here between \skia\ (shadow, shade caused by interruption of light as by trees, strkjv@Mark:4:32|) and \eikn\ (image or picture) is striking. Christ is the \eikn\ of God (2Corinthians:4:4; strkjv@Colossians:1:15|). In strkjv@Colossians:2:17| Paul draws a distinction between \skia\ for the Jewish rites and ceremonies and \sma\ 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} (\eis to dinekes\). See this phrase also in strkjv@7:3; strkjv@9:12,14|. Nowhere else in N.T. From \dinegka\ (\diapher\), to bear through. {They can} (\dunantai\). This reading leaves \ho nomos\ a _nominativus pendens_ (an anacoluthon). But many MSS. read \dunatai\ (it--the law--can). For the idea and use of \teleisai\ see strkjv@9:9|.
rwp@Hebrews:10:2 @{Else they would not have ceased?} (\epei ouk an epausanto;\). Ellipsis of condition after \epei\ (since if they really did perfect) with the conclusion of the second-class condition (\an\ and the aorist middle indicative of \pauomai\). {To be offered} (\prospheromenai\). Regular idiom, participle (present passive) with \pauomai\ (Acts:5:42|). {Because} (\dia to\). \Dia\ with the accusative of the articular infinitive, "because of the having" (\echein\) as to the worshippers (\tous latreuontas\, accusative of general reference of the articular participle), not "would have had." {No more conscience of sins} (\mdemian eti suneidsin hamartin\). Rather "consciousness of sins" as in strkjv@9:14|. {Having been once cleansed} (\hapax kekatharismenous\). Perfect passive participle of \kathariz\, "if they had once for all been cleansed."
rwp@Hebrews:10:3 @{A remembrance} (\anamnsis\). A reminder. Old word from \anamimnsk\, to remind, as in strkjv@Luke:22:19; strkjv@1Corinthians:11:24f|.
rwp@Hebrews:10:4 @{Should take away} (\aphairein\). Present active infinitive of \aphaire\. Old verb and common in N.T., only here and strkjv@Romans:11:27| with "sins". Cf. strkjv@9:9|.
rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@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 \sma\ (body) rather than \tia\ (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). Songs: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} (\sma katrtis moi\). First aorist middle indicative second person singular of \katartiz\, to make ready, equip. Using \sma\ (body) for \tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.
rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudoksas\). First aorist active indicative of \eudoke\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokautmata\), the sin-offering (\peri hamartias\, concerning sin).
rwp@Hebrews:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hk\). The Messiah is represented as offering himself to do God's will (\tou poisai to thelma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephal\ (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).
rwp@Hebrews:10:8 @{Saying above} (\anteron legn\). Christ speaking as in verse 5|. "Higher up" (\anteron\, comparative of \an\, up) refers to verses 5,6| which are quoted again.
rwp@Hebrews:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirken\). That is Christ. Perfect active indicative with which compare \tote eipon\ (second aorist active) in verse 7| which is quoted again. {He taketh away the first} (\anairei to prton\). Present active indicative of \anaire\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to prton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stsi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histmi\, to place. By "the second" (\to deuteron\) he means doing God's will as shown in verse 9| (following verse 8|). This is the author's exegesis of the Psalm.
rwp@Hebrews:10:10 @{We have been sanctified} (\hgiasmenoi esmen\). Periphrastic perfect passive indicative of \hagiaz\, 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).
rwp@Hebrews:10:11 @{Standeth} (\hestken\). Perfect active indicative of \histmi\ (intransitive), vivid picture. {Ministering and offering} (\leitourgn kai prosphern\). Present active participles graphically describing the priest. {Take away} (\perielein\). Second aorist active infinitive of \periaire\, old verb to take from around, to remove utterly as in strkjv@Acts:27:20|.
rwp@Hebrews:10:12 @{When he had offered} (\prosenegkas\). Second aorist active participle (with first aorist ending \-as\ in place of \-on\) of \prospher\, single act in contrast to present participle \prosphern\ above. {One sacrifice} (\mian thusian\). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. {For ever} (\eis to dinekes\). Can be construed either with \mian thusian\ or with \ekathisen\ (sat down). See strkjv@1:3| for \ekathisen\.
rwp@Hebrews:10:13 @{Henceforth expecting} (\to loipon ekdechomenos\). "For the rest" or "for the future" (\to loipon\, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John:16:33; strkjv@1Corinthians:15:24-28|). {Till his enemies be made} (\hes tethsin hoi echthroi autou\). Purpose and temporal clause with \hes\ and the first aorist passive subjunctive of \tithmi\. He quotes strkjv@Psalms:110:1| again.
rwp@Hebrews:10:14 @{He hath perfected} (\teteleiken\). Perfect active indicative of \teleio\. He has done what the old sacrifices failed to do (verse 1|). {Them that are sanctified} (\tous hagiazomenous\). Articular participle (accusative case) present passive of \hagiaz\ (note perfect in verse 10|) either because of the process still going on or because of the repetition in so many persons as in strkjv@2:11|.
rwp@Hebrews:10:15 @{And the Holy Ghost also beareth witness to us} (\marturei de hmin kai to pneuma to hagion\). \Marture\ is common in Philo for Scripture quotation. The author confirms his interpretation of strkjv@Psalms:40:7-9| by repeating from Jeremiah (Jeremiah:31:31ff.|) what he had already quoted (8:8-12|). {After he hath said} (\meta to eirkenai\). Accusative case after \meta\ of the articular infinitive perfect active, "after the having said."
rwp@Hebrews:10:16 @{With them} (\pros autous\). The author changes \ti oiki Israel\ (8:10|) thus without altering the sense. He also changes the order of "heart" (\kardias\) and "mind" (\dianoian\) from that in strkjv@8:10|.
rwp@Hebrews:10:17 @Here again the writer adds "their iniquities" (\tn anomin\) to "sins" of strkjv@8:12| and reads \mnsthsomai\ (first future passive) with \ou m\ rather than \mnsth\ (first aorist passive subjunctive) of strkjv@8:12| (the more common idiom). It is uncertain also whether the writer means verse 17| to be the principal clause with 15,16| as subordinate or the whole quotation to be subordinate to \meta to eirkenai\ of verse 15| with anacoluthon in verse 18|. At any rate verse 17| in the quotation does not follow immediately after verse 16| as one can see in strkjv@8:10-12| (skipping part of strkjv@8:10| and all of strkjv@8:11|).
rwp@Hebrews:10:18 @{There is no more offering for sin} (\ouketi prosphora peri hamartias\). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18|). As Jeremiah had prophesied, there is actually remission (\aphesis\, removal) of sins. Repetition of the sacrifice is needless.
rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).
rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hn enekainisen hmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\zsan\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@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:2:17f.; strkjv@4:16|).
rwp@Hebrews:10:21 @{A great priest} (\hierea megan\). As has been shown in strkjv@4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\). As God's Son (3:5f.|).
rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.
rwp@Hebrews:10:23 @{Let us hold fast} (\katechmen\). Present (keep on holding fast) active volitive subjunctive of \katech\ as in strkjv@3:6,14|. {That it waver not} (\aklin\). Common compound adjective (alpha privative and \klin\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@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.
rwp@Hebrews:10:24 @{Let us consider one another} (\katanomen alllous\). Present (keep on doing so) active volitive subjunctive of \katanoe\. The verb used about Jesus in strkjv@3:1|. {To provoke} (\eis paroxusmon\). Our very word "paroxysm," from \paroxun\ (\para, oxun\ from \oxus\, sharp), to sharpen, to stimulate, to incite. Songs:here in good sense (for incitement to), but in strkjv@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} (\agaps kai kaln ergn\). Objective genitive. Songs:Paul seeks to stir up the Corinthians by the example of the Macedonians (2Corinthians:8:1-7|).
rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
rwp@Hebrews:10:26 @{If we sin wilfully} (\hekousis hamartanontn hmn\). Genitive absolute with the present active participle of \hamartan\, circumstantial participle here in a conditional sense. {After that we have received} (\meta to labein\). "After the receiving" (accusative case of the articular infinitive second aorist active of \lamban\ after \meta\). {Knowledge} (\epignsin\). "Full knowledge," as in strkjv@6:4f|. {There remaineth no more} (\ouketi apoleipetai\). "No longer is there left behind" (present passive indicative as in strkjv@4:9|), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18|).
rwp@Hebrews:10:27 @{Expectation} (\ekdoch\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.
rwp@Hebrews:10:28 @{Hath set at naught} (\athetsas\). First aorist active participle of \athete\, late compound, very common in LXX, from alpha privative and \tithmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\chris oiktirmn\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.
rwp@Hebrews:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@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} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).
rwp@Hebrews:10:30 @{We know him that said} (\oidamen ton eiponta\). God lives and is true to his word. He quotes strkjv@Deuteronomy:32:35| (cf. strkjv@Romans:12:19|). For \ekdiksis\ see strkjv@Luke:18:7f|. God is the God of justice. He is patient, but he will punish. {And again} (\kai palin\). strkjv@Deuteronomy:32:36|.
rwp@Hebrews:10:31 @{A fearful thing} (\phoberon\). Old adjective (from \phobe\, to frighten). In N.T. only in Heb. (10:27,31; strkjv@12:21|). The sense is not to be explained away. The wrath of God faces wrongdoers. {To fall} (\to empesein\). "The falling" (articular infinitive second aorist active of \empipt\, to fall in, followed here by \eis\). We are not dealing with a dead or an absentee God, but one who is alive and alert (3:12|).
rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnskesthe\). Present middle imperative of \anamimnsk\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\phtisthentes\). First aorist passive participle of \phtiz\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlsin\). Late word from \athle\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.
rwp@Hebrews:10:33 @{Partly} (\touto men\) {and partly} (\touto de\). Accusative of general reference (\touto\) with \men\ and \de\ for contrast. {Being made a gazing-stock} (\theatrizomenoi\). Late verb to bring upon the stage, to hold up to derision. See Paul's use of \theatron\ of himself in strkjv@1Corinthians:4:9|. {By reproaches and afflictions} (\oneidismois te kai thlipsesin\). Instrumental case. See strkjv@Romans:15:3|. {Partakers} (\koinnoi\). Partners (Luke:5:10|) with those (\tn\ objective genitive). {Songs:used} (\houts anastrephomenn\). Present middle articular participle of \anastreph\, to conduct oneself (2Corinthians:1:12|).
rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathsate\). First aorist active indicative of \sunpathe\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tn harpagn\). "The seizing," "the plundering." Old word from \harpaz\. See strkjv@Matthew:23:35|. {Of your possessions} (\tn huparchontn humn\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch\ used as a substantive (cf. \humn\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech\) in indirect discourse after \ginskontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \ginskontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).
rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.
rwp@Hebrews:10:37 @{A very little while} (\mikron hoson hoson\). From strkjv@Isaiah:26:20| as an introduction to the quotation from strkjv@Habbakkuk:2:3f|. {He that cometh} (\ho erchomenos\). The article \ho\ is added to \erchomenos\ in strkjv@Habbakkuk:2:3| and is given here a Messianic application.
rwp@Hebrews:10:38 @{If he shrink back} (\ean huposteiltai\). Condition of third class with \ean\ and the first aorist middle subjunctive of \hupostell\, old verb to draw oneself under or back, to withdraw, as already in strkjv@Acts:20:20,27; strkjv@Galatians:2:12|. See strkjv@Romans:1:17| for the quotation also of "the just shall live by faith."
rwp@Hebrews:10:39 @{But we} (\hmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostols eis apleian\). Predicate genitive of \hupostol\, as in strkjv@12:11|, from \hupostell\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoisin psuchs\). Old word from \peripoie\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.
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rwp@Hebrews:10:1 @{Shadow} (\skian\). The contrast here between \skia\ (shadow, shade caused by interruption of light as by trees, strkjv@Mark:4:32|) and \eikn\ (image or picture) is striking. Christ is the \eikn\ of God (2Corinthians:4:4; strkjv@Colossians:1:15|). In strkjv@Colossians:2:17| Paul draws a distinction between \skia\ for the Jewish rites and ceremonies and \sma\ 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} (\eis to dinekes\). See this phrase also in strkjv@7:3; strkjv@9:12,14|. Nowhere else in N.T. From \dinegka\ (\diapher\), to bear through. {They can} (\dunantai\). This reading leaves \ho nomos\ a _nominativus pendens_ (an anacoluthon). But many MSS. read \dunatai\ (it--the law--can). For the idea and use of \teleisai\ see strkjv@9:9|.
rwp@Hebrews:10:2 @{Else they would not have ceased?} (\epei ouk an epausanto;\). Ellipsis of condition after \epei\ (since if they really did perfect) with the conclusion of the second-class condition (\an\ and the aorist middle indicative of \pauomai\). {To be offered} (\prospheromenai\). Regular idiom, participle (present passive) with \pauomai\ (Acts:5:42|). {Because} (\dia to\). \Dia\ with the accusative of the articular infinitive, "because of the having" (\echein\) as to the worshippers (\tous latreuontas\, accusative of general reference of the articular participle), not "would have had." {No more conscience of sins} (\mdemian eti suneidsin hamartin\). Rather "consciousness of sins" as in strkjv@9:14|. {Having been once cleansed} (\hapax kekatharismenous\). Perfect passive participle of \kathariz\, "if they had once for all been cleansed."
rwp@Hebrews:10:3 @{A remembrance} (\anamnsis\). A reminder. Old word from \anamimnsk\, to remind, as in strkjv@Luke:22:19; strkjv@1Corinthians:11:24f|.
rwp@Hebrews:10:4 @{Should take away} (\aphairein\). Present active infinitive of \aphaire\. Old verb and common in N.T., only here and strkjv@Romans:11:27| with "sins". Cf. strkjv@9:9|.
rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@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 \sma\ (body) rather than \tia\ (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). Songs: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} (\sma katrtis moi\). First aorist middle indicative second person singular of \katartiz\, to make ready, equip. Using \sma\ (body) for \tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.
rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudoksas\). First aorist active indicative of \eudoke\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokautmata\), the sin-offering (\peri hamartias\, concerning sin).
rwp@Hebrews:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hk\). The Messiah is represented as offering himself to do God's will (\tou poisai to thelma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephal\ (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).
rwp@Hebrews:10:8 @{Saying above} (\anteron legn\). Christ speaking as in verse 5|. "Higher up" (\anteron\, comparative of \an\, up) refers to verses 5,6| which are quoted again.
rwp@Hebrews:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirken\). That is Christ. Perfect active indicative with which compare \tote eipon\ (second aorist active) in verse 7| which is quoted again. {He taketh away the first} (\anairei to prton\). Present active indicative of \anaire\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to prton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stsi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histmi\, to place. By "the second" (\to deuteron\) he means doing God's will as shown in verse 9| (following verse 8|). This is the author's exegesis of the Psalm.
rwp@Hebrews:10:10 @{We have been sanctified} (\hgiasmenoi esmen\). Periphrastic perfect passive indicative of \hagiaz\, 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).
rwp@Hebrews:10:11 @{Standeth} (\hestken\). Perfect active indicative of \histmi\ (intransitive), vivid picture. {Ministering and offering} (\leitourgn kai prosphern\). Present active participles graphically describing the priest. {Take away} (\perielein\). Second aorist active infinitive of \periaire\, old verb to take from around, to remove utterly as in strkjv@Acts:27:20|.
rwp@Hebrews:10:12 @{When he had offered} (\prosenegkas\). Second aorist active participle (with first aorist ending \-as\ in place of \-on\) of \prospher\, single act in contrast to present participle \prosphern\ above. {One sacrifice} (\mian thusian\). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. {For ever} (\eis to dinekes\). Can be construed either with \mian thusian\ or with \ekathisen\ (sat down). See strkjv@1:3| for \ekathisen\.
rwp@Hebrews:10:13 @{Henceforth expecting} (\to loipon ekdechomenos\). "For the rest" or "for the future" (\to loipon\, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John:16:33; strkjv@1Corinthians:15:24-28|). {Till his enemies be made} (\hes tethsin hoi echthroi autou\). Purpose and temporal clause with \hes\ and the first aorist passive subjunctive of \tithmi\. He quotes strkjv@Psalms:110:1| again.
rwp@Hebrews:10:14 @{He hath perfected} (\teteleiken\). Perfect active indicative of \teleio\. He has done what the old sacrifices failed to do (verse 1|). {Them that are sanctified} (\tous hagiazomenous\). Articular participle (accusative case) present passive of \hagiaz\ (note perfect in verse 10|) either because of the process still going on or because of the repetition in so many persons as in strkjv@2:11|.
rwp@Hebrews:10:15 @{And the Holy Ghost also beareth witness to us} (\marturei de hmin kai to pneuma to hagion\). \Marture\ is common in Philo for Scripture quotation. The author confirms his interpretation of strkjv@Psalms:40:7-9| by repeating from Jeremiah (Jeremiah:31:31ff.|) what he had already quoted (8:8-12|). {After he hath said} (\meta to eirkenai\). Accusative case after \meta\ of the articular infinitive perfect active, "after the having said."
rwp@Hebrews:10:16 @{With them} (\pros autous\). The author changes \ti oiki Israel\ (8:10|) thus without altering the sense. He also changes the order of "heart" (\kardias\) and "mind" (\dianoian\) from that in strkjv@8:10|.
rwp@Hebrews:10:17 @Here again the writer adds "their iniquities" (\tn anomin\) to "sins" of strkjv@8:12| and reads \mnsthsomai\ (first future passive) with \ou m\ rather than \mnsth\ (first aorist passive subjunctive) of strkjv@8:12| (the more common idiom). It is uncertain also whether the writer means verse 17| to be the principal clause with 15,16| as subordinate or the whole quotation to be subordinate to \meta to eirkenai\ of verse 15| with anacoluthon in verse 18|. At any rate verse 17| in the quotation does not follow immediately after verse 16| as one can see in strkjv@8:10-12| (skipping part of strkjv@8:10| and all of strkjv@8:11|).
rwp@Hebrews:10:18 @{There is no more offering for sin} (\ouketi prosphora peri hamartias\). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18|). As Jeremiah had prophesied, there is actually remission (\aphesis\, removal) of sins. Repetition of the sacrifice is needless.
rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).
rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hn enekainisen hmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\zsan\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@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:2:17f.; strkjv@4:16|).
rwp@Hebrews:10:21 @{A great priest} (\hierea megan\). As has been shown in strkjv@4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\). As God's Son (3:5f.|).
rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.
rwp@Hebrews:10:23 @{Let us hold fast} (\katechmen\). Present (keep on holding fast) active volitive subjunctive of \katech\ as in strkjv@3:6,14|. {That it waver not} (\aklin\). Common compound adjective (alpha privative and \klin\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@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.
rwp@Hebrews:10:24 @{Let us consider one another} (\katanomen alllous\). Present (keep on doing so) active volitive subjunctive of \katanoe\. The verb used about Jesus in strkjv@3:1|. {To provoke} (\eis paroxusmon\). Our very word "paroxysm," from \paroxun\ (\para, oxun\ from \oxus\, sharp), to sharpen, to stimulate, to incite. Songs:here in good sense (for incitement to), but in strkjv@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} (\agaps kai kaln ergn\). Objective genitive. Songs:Paul seeks to stir up the Corinthians by the example of the Macedonians (2Corinthians:8:1-7|).
rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
rwp@Hebrews:10:26 @{If we sin wilfully} (\hekousis hamartanontn hmn\). Genitive absolute with the present active participle of \hamartan\, circumstantial participle here in a conditional sense. {After that we have received} (\meta to labein\). "After the receiving" (accusative case of the articular infinitive second aorist active of \lamban\ after \meta\). {Knowledge} (\epignsin\). "Full knowledge," as in strkjv@6:4f|. {There remaineth no more} (\ouketi apoleipetai\). "No longer is there left behind" (present passive indicative as in strkjv@4:9|), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18|).
rwp@Hebrews:10:27 @{Expectation} (\ekdoch\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.
rwp@Hebrews:10:28 @{Hath set at naught} (\athetsas\). First aorist active participle of \athete\, late compound, very common in LXX, from alpha privative and \tithmi\, to render null and void, to set aside, only here in Hebrews (see strkjv@Mark:7:9|), but note \athetsis\ (Hebrews:7:18; strkjv@9:26|). {Without mercy} (\chris oiktirmn\). See strkjv@2Corinthians:1:3|. This was the law (Deuteronomy:17:6|) for apostates. {On the word of two or three} (\epi dusin trisin\). "On the basis of two or three." For this use of \epi\ with the locative see strkjv@9:17|.
rwp@Hebrews:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@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} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).
rwp@Hebrews:10:30 @{We know him that said} (\oidamen ton eiponta\). God lives and is true to his word. He quotes strkjv@Deuteronomy:32:35| (cf. strkjv@Romans:12:19|). For \ekdiksis\ see strkjv@Luke:18:7f|. God is the God of justice. He is patient, but he will punish. {And again} (\kai palin\). strkjv@Deuteronomy:32:36|.
rwp@Hebrews:10:31 @{A fearful thing} (\phoberon\). Old adjective (from \phobe\, to frighten). In N.T. only in Heb. (10:27,31; strkjv@12:21|). The sense is not to be explained away. The wrath of God faces wrongdoers. {To fall} (\to empesein\). "The falling" (articular infinitive second aorist active of \empipt\, to fall in, followed here by \eis\). We are not dealing with a dead or an absentee God, but one who is alive and alert (3:12|).
rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnskesthe\). Present middle imperative of \anamimnsk\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\phtisthentes\). First aorist passive participle of \phtiz\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlsin\). Late word from \athle\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.
rwp@Hebrews:10:33 @{Partly} (\touto men\) {and partly} (\touto de\). Accusative of general reference (\touto\) with \men\ and \de\ for contrast. {Being made a gazing-stock} (\theatrizomenoi\). Late verb to bring upon the stage, to hold up to derision. See Paul's use of \theatron\ of himself in strkjv@1Corinthians:4:9|. {By reproaches and afflictions} (\oneidismois te kai thlipsesin\). Instrumental case. See strkjv@Romans:15:3|. {Partakers} (\koinnoi\). Partners (Luke:5:10|) with those (\tn\ objective genitive). {Songs:used} (\houts anastrephomenn\). Present middle articular participle of \anastreph\, to conduct oneself (2Corinthians:1:12|).
rwp@Hebrews:10:34 @{Ye had compassion on} (\sunepathsate\). First aorist active indicative of \sunpathe\, old verb to have a feeling with, to sympathize with. {Them that were in bonds} (\tois desmiois\). Associative instrumental case, "with the prisoners" (the bound ones). Used of Paul (Ephesians:3:1; strkjv@2Timothy:1:8|). {Took joyfully} (\meta charas prosedexasthe\). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See strkjv@Romans:13:1,3; strkjv@15:7|. {The spoiling} (\tn harpagn\). "The seizing," "the plundering." Old word from \harpaz\. See strkjv@Matthew:23:35|. {Of your possessions} (\tn huparchontn humn\). "Of your belongings." Genitive of the articular present active neuter plural participle of \huparch\ used as a substantive (cf. \humn\ genitive) as in strkjv@Matthew:19:21|. {That ye yourselves have} (\echein heautous\). Infinitive (present active of \ech\) in indirect discourse after \ginskontes\ (knowing) with the accusative of general reference (\heautous\, as to yourselves), though some MSS. omit \heautous\, some have \heautois\ (dative, for yourselves), and some \en heautois\ (in yourselves). The predicate nominative \autoi\ could have been used agreeing with \ginskontes\ (cf. strkjv@Romans:1:22|). {A better possession} (\kreissona huparxin\). Common word in the same sense as \ta huparchonta\ above, in N.T. only here and strkjv@Acts:2:45|. In place of their plundered property they have treasures in heaven (Matthew:6:20|). {Abiding} (\menousan\). Present active participle of \men\. No oppressors (legal or illegal) can rob them of this (Matthew:6:19ff.|).
rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@Hebrews:10:36 @{Which} (\htis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodots\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodidmi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomons\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komissthe tn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.
rwp@Hebrews:10:37 @{A very little while} (\mikron hoson hoson\). From strkjv@Isaiah:26:20| as an introduction to the quotation from strkjv@Habbakkuk:2:3f|. {He that cometh} (\ho erchomenos\). The article \ho\ is added to \erchomenos\ in strkjv@Habbakkuk:2:3| and is given here a Messianic application.
rwp@Hebrews:10:38 @{If he shrink back} (\ean huposteiltai\). Condition of third class with \ean\ and the first aorist middle subjunctive of \hupostell\, old verb to draw oneself under or back, to withdraw, as already in strkjv@Acts:20:20,27; strkjv@Galatians:2:12|. See strkjv@Romans:1:17| for the quotation also of "the just shall live by faith."
rwp@Hebrews:10:39 @{But we} (\hmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostols eis apleian\). Predicate genitive of \hupostol\, as in strkjv@12:11|, from \hupostell\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoisin psuchs\). Old word from \peripoie\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.
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