Bible Commentaries

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

Continually (εις το διηνεκες — eis to diēnekes). See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκα — diēnegka (διαπερω — diapherō), to bear through.

They can (δυνανται — dunantai). This reading leaves ο νομος — ho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναται — dunatai (it - the law - can). For the idea and use of τελειωσαι — teleiōsai see Hebrews 9:9.

Else they would not have ceased? (επει ουκ αν επαυσαντο — epei ouk an epausanto). Ellipsis of condition after επει — epei (since if they really did perfect) with the conclusion of the second-class condition (αν — an and the aorist middle indicative of παυομαι — pauomai).

To be offered (προσπερομεναι — prospheromenai). Regular idiom, participle (present passive) with παυομαι — pauomai (Acts 5:42).

Because (δια το — dia to). Δια — Dia with the accusative of the articular infinitive, “because of the having” (εχειν — echein) as to the worshippers (τους λατρευοντας — tous latreuontas accusative of general reference of the articular participle), not “would have had.”

No more conscience of sins (μηδεμιαν ετι συνειδησιν αμαρτιων — mēdemian eti suneidēsin hamartiōn). Rather “consciousness of sins” as in Hebrews 9:14.

Having been once cleansed (απαχ κεκαταρισμενους — hapax kekatharismenous). Perfect passive participle of καταριζω — katharizō “if they had once for all been cleansed.”

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

Should take away (απαιρειν — aphairein). Present active infinitive of απαιρεω — aphaireō Old verb and common in N.T., only here and Romans 11:27 with “sins”. Cf. Hebrews 9:9.

When he cometh into the world (εισερχομενος εις τον κοσμον — eiserchomenos eis ton kosmon). Reference to the Incarnation of Christ who is represented as quoting Psalm 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 — sōma (body) rather than ωτια — ōtia (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 (σωμα κατηρτισω μοι — sōma katērtisō moi). First aorist middle indicative second person singular of καταρτιζω — katartizō to make ready, equip. Using σωμα — sōma (body) for ωτια — ōtia (ears) does not change the sense, for the ears were the point of contact with God‘s will.

Thou hadst no pleasure (ουκ ευδοκησας — ouk eudokēsas). First aorist active indicative of ευδοκεω — eudokeō common for God‘s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (τυσιαν — thusian), the meal-offering (προσποραν — prosphoran), the burnt-offering (ολοκαυτωματα — holokautōmata), the sin-offering (περι αμαρτιας — peri hamartias concerning sin).

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

Lo, I am come (Ιδου ηκω — Idou hēkō). The Messiah is represented as offering himself to do God‘s will (του ποιησαι το τελημα σου — tou poiēsai to thelēma sou the genitive articular infinitive of purpose).

In the roll of the book it is written of me (εν κεπαλιδι βιβλιου γεγραπται περι εμου — en kephalidi bibliou gegraptai peri emou). Stands written (γεγραπται — gegraptai perfect passive indicative). Κεπαλις — Kephalis is a diminutive of κεπαλη — kephalē (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).

Saying above (ανωτερον λεγων — anōteron legōn). Christ speaking as in Hebrews 10:5. “Higher up” (ανωτερον — anōteron comparative of ανω — anō up) refers to Hebrews 10:5, Hebrews 10:6 which are quoted again.

The which (αιτινες — haitines). “Which very things” (τυσιαι — thusiai).

Then hath he said (τοτε ειρηκεν — tote eirēken). That is Christ. Perfect active indicative with which compare τοτε ειπον — tote eipon (second aorist active) in Hebrews 10:7 which is quoted again.

He taketh away the first (αναιρει το πρωτον — anairei to prōton). Present active indicative of αναιρεω — anaireō to take up, to abolish, of a man to kill (Matthew 2:16). By “the first” (το πρωτον — to prōton) he means the system of animal sacrifices in Hebrews 10:8.

That he may establish the second (ινα το δευτερον στησηι — hina to deuteron stēsēi). Purpose clause with ινα — hina and the first aorist active (transitive) subjunctive of ιστημι — histēmi to place. By “the second” (το δευτερον — to deuteron) he means doing God‘s will as shown in Hebrews 10:9 (following Hebrews 10:8). This is the author‘s exegesis of the Psalm.

We have been sanctified (ηγιασμενοι εσμεν — hēgiasmenoi esmen). Periphrastic perfect passive indicative of αγιαζω — hagiazō 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).

Standeth (εστηκεν — hestēken). Perfect active indicative of ιστημι — histēmi (intransitive), vivid picture.

Ministering and offering (λειτουργων και προσπερων — leitourgōn kai prospherōn). Present active participles graphically describing the priest.

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

When he had offered (προσενεγκας — prosenegkas). Second aorist active participle (with first aorist ending -ας — as in place of -ον — on) of προσπερω — prospherō single act in contrast to present participle προσπερων — prospherōn above.

One sacrifice (μιαν τυσιαν — 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 (εις το διηνεκες — eis to diēnekes). Can be construed either with μιαν τυσιαν — mian thusian or with εκατισεν — ekathisen (sat down). See Hebrews 1:3 for εκατισεν — ekathisen f0).

Henceforth expecting (το λοιπον εκδεχομενος — to loipon ekdechomenos). “For the rest” or “for the future” (το λοιπον — to loipon 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 (εως τετωσιν οι εχτροι αυτου — heōs tethōsin hoi echthroi autou). Purpose and temporal clause with εως — heōs and the first aorist passive subjunctive of τιτημι — tithēmi He quotes Psalm 110:1 again.

He hath perfected (τετελειωκεν — teteleiōken). Perfect active indicative of τελειοω — teleioō He has done what the old sacrifices failed to do (Hebrews 10:1).

Them that are sanctified (τους αγιαζομενους — tous hagiazomenous). Articular participle (accusative case) present passive of αγιαζω — hagiazō (note perfect in Hebrews 10:10) either because of the process still going on or because of the repetition in so many persons as in Hebrews 2:11.

And the Holy Ghost also beareth witness to us (μαρτυρει δε ημιν και το πνευμα το αγιον — marturei de hēmin kai to pneuma to hagion). Μαρτυρεω — Martureō is common in Philo for Scripture quotation. The author confirms his interpretation of Psalm 40:7-9 by repeating from Jeremiah (Jeremiah 31:31.) what he had already quoted (Hebrews 8:8-12).

After he hath said (μετα το ειρηκεναι — meta to eirēkenai). Accusative case after μετα — meta of the articular infinitive perfect active, “after the having said.”

With them (προς αυτους — pros autous). The author changes τωι οικωι Ισραελ — tōi oikōi Israel (Hebrews 8:10) thus without altering the sense. He also changes the order of “heart” (καρδιας — kardias) and “mind” (διανοιαν — dianoian) from that in Hebrews 8:10.

Here again the writer adds “their iniquities” (των ανομιων — tōn anomiōn) to “sins” of Hebrews 8:12 and reads μνηστησομαι — mnēsthēsomai (first future passive) with ου μη — ou mē rather than μνηστω — mnēsthō (first aorist passive subjunctive) of Hebrews 8:12 (the more common idiom). It is uncertain also whether the writer means Hebrews 10:17 to be the principal clause with Hebrews 10:15, Hebrews 10:16 as subordinate or the whole quotation to be subordinate to μετα το ειρηκεναι — meta to eirēkenai of Hebrews 10:15 with anacoluthon in Hebrews 10:18. At any rate Hebrews 10:17 in the quotation does not follow immediately after Hebrews 10:16 as one can see in Hebrews 8:10-12 (skipping part of Hebrews 8:10 and all of Hebrews 8:11).

There is no more offering for sin (ουκετι προσπορα περι αμαρτιας — 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 (απεσις — aphesis removal) of sins. Repetition of the sacrifice is needless.

Having therefore (εχοντες ουν — echontes oun). The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 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 — parrēsian). 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 (των αγιων — tōn hagiōn). That is, the heavenly sanctuary where Jesus is (Hebrews 6:18-20). This is the better sanctuary (Hebrews 9:1-12).

By the blood of Jesus (εν τωι αιματι Ιησου — en tōi haimati Iēsou). This is the better sacrifice just discussed (9:13-10:18).

By the way which he dedicated for us (ην ενεκαινισεν ημιν οδον — hēn enekainisen hēmin hodon). This “new” (προσπατον — prosphaton freshly killed, newly made, from προς — pros and the root of πατος — phatos in the papyri, only here in N.T.) and “living” (ζωσαν — zōsan) Jesus opened (“dedicated”) for us by his Incarnation and Death for us. Thus he fulfilled God‘s promise of the “New Covenant” (Hebrews 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 (Hebrews 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).

A great priest (ιερεα μεγαν — hierea megan). As has been shown in 4:14-7:28.

Over the house of God (επι τον οικον του τεου — epi ton oikon tou theou). As God‘s Son (Hebrews 3:5.).

Let us draw near (προσερχωμετα — proserchōmetha). Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα — proserchōmetha let us hold fast, κατεχωμεν — katechōmen let us consider one another, κατανοωμεν αλληλους — katanoōmen allēlous). Four items are added to this first exhortation.

With a true heart (μετα αλητινης καρδιας — meta alēthinēs kardias). With loyalty and fealty.

In fulness of faith (εν πληροποριαι πιστεως — en plērophoriāi pisteōs). See Hebrews 6:11 for this very phrase.

Having our hearts sprinkled from an evil conscience (ρεραντισμενοι τας καρδιας απο συνειδησεως πονηρας — rerantismenoi tas kardias apo suneidēseōs ponēras). Perfect passive participle of ραντιζω — rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.”

Our body washed with pure water (λελουσμενοι το σωμα υδατι καταρωι — lelousmenoi to sōma hudati katharōi). Perfect passive (or middle) of λουω — louō old verb to bathe, to wash. Accusative also retained if passive. υδατι — Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον — 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.

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

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

That promised (ο επαγγειλαμενος — ho epaggeilamenos). First aorist middle articular participle of επαγγελλω — epaggellō 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.

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Let us consider one another (κατανοωμεν αλληλους — katanoōmen allēlous). Present (keep on doing so) active volitive subjunctive of κατανοεω — katanoeō The verb used about Jesus in Hebrews 3:1.

To provoke (εις παροχυσμον — eis paroxusmon). Our very word “paroxysm,” from παροχυνω — paroxunō (παρα οχυνω — para οχυς — oxunō from αγαπης και καλων εργων — oxus 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 (agapēs kai kalōn ergōn). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2 Corinthians 8:1-7).

Not forsaking (μη εγκαταλειποντες — mē egkataleipontes). “Not leaving behind, not leaving in the lurch” (2 Timothy 4:10).

The assembling of yourselves together (την επισυναγωγην εαυτων — tēn episunagōgēn heautōn). Late double compound from επισυναγω — episunagō to gather together (συν — sun) besides (επι — epi) 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 (κατως ετος τισιν — kathōs ethos tisin). “As is custom to some.” For ετος — ethos (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 (τοσουτωι μαλλον οσωι — tosoutōi mallon hosōi). Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωι — tosoutōi and οσωι — hosōi

The day drawing nigh (εγγιζουσαν την ημεραν — eggizousan tēn hēmeran). The Second Coming of Christ which draws nearer all the time (Romans 13:12).

If we sin willfully (εκουσιως αμαρτανοντων ημων — hekousiōs hamartanontōn hēmōn). Genitive absolute with the present active participle of αμαρτανω — hamartanō circumstantial participle here in a conditional sense.

After that we have received (μετα το λαβειν — meta to labein). “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανω — lambanō after μετα — meta).

Knowledge (επιγνωσιν — epignōsin). “Full knowledge,” as in Hebrews 6:4.

There remaineth no more (ουκετι απολειπεται — ouketi apoleipetai). “No longer is there left behind” (present passive indicative as in Hebrews 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18).

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

A fierceness of fire (πυρος ζηλος — puros zēlos). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom.

Devour (εστιειν — esthiein). “To eat” (figuratively), present active infinitive.

The adversaries (τους υπεναντιους — tous hupenantious). Old double compound adjective (υπο εν αντιος — hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite.

Hath set at naught (ατετησας — athetēsas). First aorist active participle of ατετεω — atheteō late compound, very common in lxx, from alpha privative and τιτημι — tithēmi to render null and void, to set aside, only here in Hebrews (see Mark 7:9), but note ατετησις — athetēsis (Hebrews 7:18; Hebrews 9:26).

Without mercy (χωρις οικτιρμων — chōris oiktirmōn). See 2 Corinthians 1:3. This was the law (Deuteronomy 17:6) for apostates.

On the word of two or three (επι δυσιν η τρισιν — epi dusin ē trisin). “On the basis of two or three.” For this use of επι — epi with the locative see Hebrews 9:17.

How much (ποσωι — posōi). 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 — dokeite). An appeal to their own sense of justice about apostates from Christ.

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

Punishment (τιμωριας — timōrias). Genitive case with αχιωτησεται — axiōthēsetai (first future passive of αχιοω — axioō to deem worthy). The word τιμωρια — timōria originally meant vengeance. Old word, in lxx, only here in N.T.

Who hath trodden under foot the Son of God (ο τον υιον του τεου καταπατησας — ho ton huion tou theou katapatēsas). First aorist active articular participle of καταπατεω — katapateō old verb (Matthew 5:13) for scornful neglect like Zechariah 12:3. See same idea in Hebrews 6:6.

Wherewith he was sanctified (εν ωι ηγιαστη — en hōi hēgiasthē). First aorist passive indicative of αγιαζω — hagiazō It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. Hebrews 6:4-8).

An unholy thing (κοινον — koinon). 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 — enubrisas). First aorist active participle of ενυβριζω — enubrizō 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 (Hebrews 6:4).

We know him that said (οιδαμεν τον ειποντα — oidamen ton eiponta). God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For εκδικησις — ekdikēsis see Luke 18:7. God is the God of justice. He is patient, but he will punish.

And again (και παλιν — kai palin). Deuteronomy 32:36.

A fearful thing (ποβερον — phoberon). Old adjective (from ποβεω — phobeō 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 (το εμπεσειν — to empesein). “The falling” (articular infinitive second aorist active of εμπιπτω — empiptō to fall in, followed here by εις — eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12).

Call to remembrance (αναμιμνησκεστε — anamimnēskesthe). Present middle imperative of αναμιμνησκω — anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 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 (πωτιστεντες — phōtisthentes). First aorist passive participle of πωτιζω — phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26.

Conflict (ατλησιν — athlēsin). Late word from ατλεω — athleō 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. Hebrews 2:10 for the benefit of “sufferings” in training.

Partly (τουτο μεν — touto men) and partly (τουτο δε — touto de). Accusative of general reference (τουτο — touto) with μεν — men and δε — de for contrast.

Being made a gazing-stock (τεατριζομενοι — theatrizomenoi). Late verb to bring upon the stage, to hold up to derision. See Paul‘s use of τεατρον — theatron of himself in 1 Corinthians 4:9.

By reproaches and afflictions (ονειδισμοις τε και τλιπσεσιν — oneidismois te kai thlipsesin). Instrumental case. See Romans 15:3.

Partakers (κοινωνοι — koinōnoi). Partners (Luke 5:10) with those (των — tōn objective genitive).

So used (ουτως αναστρεπομενων — houtōs anastrephomenōn). Present middle articular participle of αναστρεπω — anastrephō to conduct oneself (2 Corinthians 1:12).

Ye had compassion on (συνεπατησατε — sunepathēsate). First aorist active indicative of συνπατεω — sunpatheō old verb to have a feeling with, to sympathize with.

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

Took joyfully (μετα χαρας προσεδεχαστε — meta charas prosedexasthe). First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7.

The spoiling (την αρπαγην — tēn harpagēn). “The seizing,” “the plundering.” Old word from αρπαζω — harpazō See Matthew 23:35.

Of your possessions (των υπαρχοντων υμων — tōn huparchontōn humōn). “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω — huparchō used as a substantive (cf. υμων — humōn genitive) as in Matthew 19:21.

That ye yourselves have (εχειν εαυτους — echein heautous). Infinitive (present active of εχω — echō) in indirect discourse after γινωσκοντες — ginōskontes (knowing) with the accusative of general reference (εαυτους — heautous as to yourselves), though some MSS omit εαυτους — heautous some have εαυτοις — heautois (dative, for yourselves), and some εν εαυτοις — en heautois (in yourselves). The predicate nominative αυτοι — autoi could have been used agreeing with γινωσκοντες — ginōskontes (cf. Romans 1:22).

A better possession (κρεισσονα υπαρχιν — kreissona huparxin). Common word in the same sense as τα υπαρχοντα — ta huparchonta 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 — menousan). Present active participle of μενω — menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.).

Cast not away therefore your boldness (μη αποβαλητε ουν την παρρησιαν υμων — mē apobalēte oun tēn parrēsian humōn). Prohibition with μη — mē and the second aorist active subjunctive of αποβαλλω — apoballō Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and 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 κατεχωμεν — katechōmen in Hebrews 10:23.

Which (ητις — hētis). Your boldness of Hebrews 10:35.

Recompense of reward (μισταποδοσιαν — misthapodosian). Late double compound, like μισταποδοτης — misthapodotēs (Hebrews 11:6), from μιστος — misthos (reward, wages) and αποδιδωμι — apodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26.

Of patience (υπομονης — hupomonēs). 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 (το τελημα του τεου — to thelēma 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 (ινα κομισηστε την επαγγελιαν — hina komisēsthe tēn epaggelian) Purpose clause with ινα — hina and the first aorist middle subjunctive of κομιζω — komizō old verb to carry (Luke 7:37), in the middle to get back one‘s own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

A very little while (μικρον οσον οσον — mikron hoson hoson). From Isaiah 26:20 as an introduction to the quotation from Habakkuk 2:3.

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

If he shrink back (εαν υποστειληται — ean huposteilētai). Condition of third class with εαν — ean and the first aorist middle subjunctive of υποστελλω — hupostellō 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.”

But we (ημεις δε — hēmeis de). In contrast to renegades who do flicker and turn back from Christ.

Of them that shrink back unto perdition (υποστολης εις απωλειαν — hupostolēs eis apōleian). Predicate genitive of υποστολη — hupostolē as in Hebrews 12:11, from υποστελλω — hupostellō with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T.

Unto the saving of the soul (εις περιποιησιν πσυχης — eis peripoiēsin psuchēs). Old word from περιποιεω — peripoieō to reserve, to preserve (Luke 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.