Bible Commentaries

In the things which we are saying (επι τοις λεγομενοις — epi tois legomenois). Locative case of the articular present passive participle of λεγω — legō after επι — epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.”

The chief point (κεπαλαιον — kephalaion). Neuter singular of the adjective κεπαλαιος — kephalaios (from κεπαλη — kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary).

Such an high priest (τοιουτον αρχιερεα — toiouton archierea). As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 (τοιουτος — toioutos) Hebrews 7:27, Hebrews 7:28. But the discussion of the priestly work of Jesus continues through Hebrews 12:3. Τοιουτος — Toioutos is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (Hebrews 8:1-6). He is himself a better priest than Aaron (τοιουτος — toioutos in Hebrews 8:1 such as shown in 4:16-7:28); he works in a better sanctuary (Hebrews 8:2, Hebrews 8:5); he offers a better sacrifice (Hebrews 8:3.); he is mediator of a better covenant (Hebrews 8:6); his work rests on better promises (Hebrews 8:6); hence he has obtained a better ministry as a whole (Hebrews 8:6). In this resumé (κεπελαιον — kephelaion) the author gives the pith (κεπαλαιον — kephalaion) of his argument, curiously enough with both senses of κεπαλαιον — kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus:

(1) The better covenant, Hebrews 8:7-13.

One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28).

Sat down (εκατισεν — ekathisen). Repetition of Hebrews 1:3 with του τρονου — tou thronou (the throne) added. This phrase prepares the way for the next point.

Minister (λειτουργος — leitourgos). See note on Romans 13:6 and note on Philemon 2:25.

Of the sanctuary (των αγιων — tōn hagiōn). “Of the holy places” (τα αγια — ta hagia), without any distinction (like Hebrews 9:8.; Hebrews 10:19; Hebrews 13:11) between the holy place and the most holy place as in Hebrews 9:2.

Of the true tabernacle (της σκηνης της αλητινης — tēs skēnēs tēs alēthinēs). By way of explanation of των αγιων — tōn hagiōn For σκηνη — skēnē see Matthew 17:4 and σκηνος — skēnos (2 Corinthians 5:1), old word used here for the antitype or archetype of the tabernacle in the wilderness in which Aaron served, the ideal tabernacle in heaven of which the earthly tabernacle was a symbol and reproduced in the temple which merely copied the tabernacle. Hence it is the “genuine” tabernacle and see John 1:9 for αλητινος — alēthinos

Pitched (επηχεν — epēxen). First aorist active indicative of πηγνυμι — pēgnumi old verb to fasten as the pegs of a tent, here only in the N.T. Cf. Numbers 24:6.

Is appointed (κατισταται — kathistatai). As in Hebrews 5:1.

To offer (εις το προσπερειν — eis to prospherein). Articular infinitive accusative case with εις — eis as is common while ινα προσπερηι — hina prospherēi (ινα — hina with present active subjunctive) for purpose in Hebrews 5:1, with δωρα τε και τυσιας — dōra te kai thusias as there.

It is necessary (αναγκαιον — anagkaion). A moral and logical necessity (from αναγκη — anagkē necessity) as seen in Acts 13:46; Philemon 1:24.

This high priest also (και τουτον — kai touton). “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν — echein (have).

Somewhat to offer (τι ω προσενεγκηι — ti hō prosenegkēi). Second aorist active subjunctive of προσπερω — prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει — ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955.

On earth (επι γης — epi gēs). As opposed to εν τοις ουρανοις — en tois ouranois (Hebrews 8:1). Condition of second class, determined as unfulfilled.

He would not be a priest at all (ουδ αν ην ιερευς — oud' an ēn hiereus). “Not even would he be a priest.” Conclusion of second class condition with αν — an and imperfect indicative (ην — ēn).

Seeing there are those (οντων των — ontōn tōn). Genitive absolute with οντων — ontōn (from ειμι — eimi) and the articular present active participle of προσπερω — prospherō (Hebrews 8:3). Jesus was not of the tribe of Levi and so could not serve here.

Serve (λατρευουσιν — latreuousin). Present active indicative of λατρευω — latreuō for which verb see note on Matthew 4:10.

A copy (υποδειγματι — hupodeigmati). Dative case after λατρευουσιν — latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word.

Shadow (σκιαι — skiāi). Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια — skia and εικων — eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt).

Is warned of God (κεχρηματισται — kechrēmatistai). Perfect passive indicative of χρηματιζω — chrēmatizō old verb (from χρημα — chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri.

For saith he (γαρ πησι — gar phēsi). Argument from God‘s command (Exodus 25:40).

See that thou make (ορα ποιησεις — Horā poiēseis). Common Greek idiom with present active imperative of οραω — horaō and the volitive future of ποιεω — poieō without ινα — hina (asyndeton, Robertson, Grammar, p. 949).

The pattern (τον τυπον — ton tupon). The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος — tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model.

But now (νυν δε — nun de). Logical use of νυν — nun as the case now stands, with Jesus as high priest in heaven.

Hath he obtained (τετυχεν — tetuchen). Perfect active indicative of τυγχανω — tugchanō with the genitive, a rare and late form for τετευχεν — teteuchen (also τετευχηκεν — teteuchēken), old verb to hit the mark, to attain.

A ministry the more excellent (διαπορωτερας λειτουργιας — diaphorōteras leitourgias). “A more excellent ministry.” For the comparative of διαπορος — diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood.

By how much (οσωι — hosōi). Instrumental case of the relative οσος — hosos between two comparative adjectives as in Hebrews 1:4.

The mediator (μεσιτης — mesitēs). Late word from μεσος — mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη — diathēkē

Of a better covenant (κρειττονος διατηκης — kreittonos diathēkēs). Called “new” (καινησ νεας — kainēs διατηκη — neas in Hebrews 9:15; Hebrews 12:24). For νενομοτετηται — diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13.

Hath been enacted (νομοτετεω — nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις — nomotheteō as in Hebrews 7:11 which see.

Upon better promises (επι — epi kreittosin epaggeliais). Upon the basis of (κρεισσων — epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism.

That first covenant (η πρωτη εκεινη — hē prōtē ekeinē). The word διατηκη — diathēkē (covenant) is not expressed, but clearly meant by the feminine gender πρωτη — prōtē

Faultless (αμεμπτος — amemptos). Old compound adjective for which see Luke 1:6; Philemon 2:15. The condition is second class and assumes that the old covenant was not “blameless,” apparently a serious charge which he hastens to explain.

For a second (δευτερας — deuteras). Objective genitive with διατηκης — diathēkēs understood. The conclusion with αν — an and the imperfect passive indicative (εζητειτο — ezēteito) is clearly a second-class condition. See a like argument in Hebrews 7:11.

Finding fault with them (μεμπομενος αυτους — memphomenos autous). Present middle participle of μεμπομαι — memphomai (cf. αμεμπτος — amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13).

I will make (συντελεσω — suntelesō). Future active of συντελεω — sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28.

A new covenant (διατηκην καινην — diathēkēn kainēn). In Hebrews 12:24 we have διατηκης νεας — diathēkēs neas but καινης — kainēs in 1 Corinthians 11:25. Καινος — Kainos is fresh, on new lines as opposed to the old (παλαιος — palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος — neos is young or not yet old.

In the day that I took them (εν ημεραι επιλαβομενου μου — en hēmerāi epilabomenou mou). Genitive absolute (μου — mou and second aorist middle participle of επιλαμβανω — epilambanō), “a Hellenistic innovation” (Moffatt) in imitation of the Hebrew after ημεραι — hēmerāi in place of εν ηι επελαβομεν — en hēi epelabomen occurring also in Barn. 2:28.

By the hand (της χειρος — tēs cheiros). Technical use of the genitive of the part affected.

To lead them forth (εχαγαγειν αυτους — exagagein autous). Second aorist active infinitive of εχαγω — exagō to denote purpose.

For they continued not (οτι αυτοι ουκ ενεμειναν — hoti autoi ouk enemeinan). First aorist active indicative of εμμενω — emmenō old verb to remain in (Acts 14:22). The Israelites broke the covenant. Then God annulled it.

I regarded not (ημελησα — ēmelēsa). “I neglected” as in Hebrews 2:3. The covenant was void when they broke it.

This (αυτη — hautē). The “new” one of Hebrews 8:8.

That I will make (ην διατησομαι — hēn diathēsomai). Future middle of διατιτημι — diatithēmi “that I will covenant,” cognate accusative (ην — hēn), using the same root in the verb as in διατηκη — diathēkē

I will put (διδους — didous). “Giving,” present active participle of διδωμι — didōmi to give.

Into their mind (εις την διανοιαν αυτων — eis tēn dianoian autōn). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians 1:21; Ephesians 4:18).

On their heart (επι καρδιας αυτων — epi kardias autōn). Either genitive singular or accusative plural. Καρδια — Kardia is the seat of man‘s personal life (Westcott), the two terms covering the whole of man‘s inward nature.

A god (εις τεον — eis theon). Note the Hebraistic use of εις — eis in the predicate instead of the usual nominative τεος — theos as in “a people” (εις λαον — eis laon). This was the ideal of the old covenant (Exodus 6:7), now at last to be a fact.

They shall not teach (ου μη διδαχωσιν — ou mē didaxōsin). Strong double negative (ου μη — ou mē) with the first aorist active (futuristic) subjunctive of διδασκω — didaskō

His fellow-citizen (τον πολιτην αυτου — ton politēn autou). See Luke 15:15; Luke 19:14.

Know the Lord (Γνωτι τον κυριον — Gnōthi ton kurion). Second aorist active imperative of γινωσκω — ginōskō In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul‘s comparison in 2 Corinthians 3:7-18.

Shall know (ειδησουσιν — eidēsousin). Future perfect active, old form of οιδα — oida (note γινωσκω — ginōskō just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, εσομαι πεποιτως — esomai pepoithōs).

Merciful (ιλεως — hileōs). Old Attic adjective for ιλαος — hilaos common in the lxx, only here in N.T., from which ιλασκομαι — hilaskomai comes (Luke 18:13).

Will I remember no more (ου μη μνηστω ετι — ou mē mnēsthō eti). Double negative ου μη — ou mē with first aorist passive subjunctive (volitive) of μιμνησκω — mimnēskō to recall.

In that he saith (εν τωι λεγειν — en tōi legein). Locative case of the articular present active infinitive of λεγω — legō “in the saying as to him.”

He hath made the first old (πεπαλαιωκεν την πρωτην — pepalaiōken tēn prōtēn). Perfect active indicative of παλαιοω — palaioō old verb from παλαιος — palaios (in contrast with καινος — kainos fresh, new), to treat as old and out of date. The conclusion is to the point.

That which is becoming old and waxeth aged (το παλαιουμενον και γηρασκον — to palaioumenon kai gēraskon). Γηρασκω — Gēraskō is old verb from γηρας — gēras (age) like γερων — gerōn (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος — kainos (παλαιος — palaios) and νεος — neos (γεραιος — geraios).

Is nigh unto vanishing away (εγγυς απανισμου — eggus aphanismou). Genitive case with εγγυς — eggus and late word for disappearance (from απανιζω — aphanizō Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after a.d. 70, would he not have written “has vanished away”?