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Bible Commentaries

Robertson's Word Pictures in the New Testament
Hebrews 10



Verse 1

Shadow (σκιανskian). The contrast here between σκιαskia (shadow, shade caused by interruption of light as by trees, Mark 4:32) and εικωνeikōn (image or picture) is striking. Christ is the εικωνeikōn of God (2 Corinthians 4:4; Colossians 1:15). In Colossians 2:17 Paul draws a distinction between σκιαskia for the Jewish rites and ceremonies and σωμαsōma 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 διηνεκεςeis to diēnekes). See this phrase also in Hebrews 7:3; Hebrews 9:12, Hebrews 9:14. Nowhere else in N.T. From διηνεγκαdiēnegka (διαπερωdiapherō), to bear through.

They can
(δυνανταιdunantai). This reading leaves ο νομοςho nomos a nominativus pendens (an anacoluthon). But many MSS. read δυναταιdunatai (it - the law - can). For the idea and use of τελειωσαιteleiōsai see Hebrews 9:9.

Verse 2

Else they would not have ceased? (επει ουκ αν επαυσαντοepei ouk an epausanto). Ellipsis of condition after επειepei (since if they really did perfect) with the conclusion of the second-class condition (ανan and the aorist middle indicative of παυομαιpauomai).

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

(δια τοdia to). ΔιαDia with the accusative of the articular infinitive, “because of the having” (εχεινechein) as to the worshippers (τους λατρευονταςtous latreuontas accusative of general reference of the articular participle), not “would have had.”

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

Having been once cleansed
(απαχ κεκαταρισμενουςhapax kekatharismenous). Perfect passive participle of καταριζωkatharizō “if they had once for all been cleansed.”

Verse 3

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

Verse 4

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

Verse 5

When he cometh into the world (εισερχομενος εις τον κοσμονeiserchomenos 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 σωμαsōma (body) rather than ωτιαōtia (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 μοιsōma katērtisō moi). First aorist middle indicative second person singular of καταρτιζωkatartizō to make ready, equip. Using σωμαsōma (body) for ωτιαōtia (ears) does not change the sense, for the ears were the point of contact with God‘s will.

Verse 6

Thou hadst no pleasure (ουκ ευδοκησαςouk eudokēsas). First aorist active indicative of ευδοκεωeudokeō common for God‘s good pleasure (Matthew 3:17). God took no pleasure in the animal offering (τυσιανthusian), the meal-offering (προσπορανprosphoran), the burnt-offering (ολοκαυτωματαholokautōmata), the sin-offering (περι αμαρτιαςperi hamartias concerning sin).

Verse 7

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

Lo, I am come (Ιδου ηκωIdou hēkō). The Messiah is represented as offering himself to do God‘s will (του ποιησαι το τελημα σουtou 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 εμουen kephalidi bibliou gegraptai peri emou). Stands written (γεγραπταιgegraptai perfect passive indicative). ΚεπαλιςKephalis is a diminutive of κεπαληkephalē (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).

Verse 8

Saying above (ανωτερον λεγωνanōteron legōn). Christ speaking as in Hebrews 10:5. “Higher up” (ανωτερονanōteron comparative of ανωanō up) refers to Hebrews 10:5, Hebrews 10:6 which are quoted again.

Verse 9

The which (αιτινεςhaitines). “Which very things” (τυσιαιthusiai).

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

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

That he may establish the second
(ινα το δευτερον στησηιhina to deuteron stēsēi). Purpose clause with ιναhina and the first aorist active (transitive) subjunctive of ιστημιhistēmi to place. By “the second” (το δευτερονto 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.

Verse 10

We have been sanctified (ηγιασμενοι εσμενhēgiasmenoi esmen). Periphrastic perfect passive indicative of αγιαζωhagiazō 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).

Verse 11

Standeth (εστηκενhestēken). Perfect active indicative of ιστημιhistēmi (intransitive), vivid picture.

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

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

Verse 12

When he had offered (προσενεγκαςprosenegkas). Second aorist active participle (with first aorist ending -αςas in place of -ονon) of προσπερωprospherō single act in contrast to present participle προσπερωνprospherōn above.

One sacrifice (μιαν τυσιανmian 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 διηνεκεςeis to diēnekes). Can be construed either with μιαν τυσιανmian thusian or with εκατισενekathisen (sat down). See Hebrews 1:3 for εκατισενekathisen f0).

Verse 13

Henceforth expecting (το λοιπον εκδεχομενοςto loipon ekdechomenos). “For the rest” or “for the future” (το λοιπονto 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 αυτουheōs tethōsin hoi echthroi autou). Purpose and temporal clause with εωςheōs and the first aorist passive subjunctive of τιτημιtithēmi He quotes Psalm 110:1 again.

Verse 14

He hath perfected (τετελειωκενteteleiōken). Perfect active indicative of τελειοωteleioō He has done what the old sacrifices failed to do (Hebrews 10:1).

Them that are sanctified (τους αγιαζομενουςtous hagiazomenous). Articular participle (accusative case) present passive of αγιαζωhagiazō (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.

Verse 15

And the Holy Ghost also beareth witness to us (μαρτυρει δε ημιν και το πνευμα το αγιονmarturei de hēmin kai to pneuma to hagion). ΜαρτυρεωMartureō 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 ειρηκεναιmeta to eirēkenai). Accusative case after μεταmeta of the articular infinitive perfect active, “after the having said.”

Verse 16

With them (προς αυτουςpros autous). The author changes τωι οικωι Ισραελtōi oikōi Israel (Hebrews 8:10) thus without altering the sense. He also changes the order of “heart” (καρδιαςkardias) and “mind” (διανοιανdianoian) from that in Hebrews 8:10.

Verse 17

Here again the writer adds “their iniquities” (των ανομιωνtōn anomiōn) to “sins” of Hebrews 8:12 and reads μνηστησομαιmnēsthēsomai (first future passive) with ου μηou mē rather than μνηστωmnēsthō (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 ειρηκεναιmeta 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).

Verse 18

There is no more offering for sin (ουκετι προσπορα περι αμαρτιαςouketi 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 (απεσιςaphesis removal) of sins. Repetition of the sacrifice is needless.

Verse 19

Having therefore (εχοντες ουνechontes 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 (παρρησιανparrēsian). 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 αγιωνtōn 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 Ιησουen tōi haimati Iēsou). This is the better sacrifice just discussed (9:13-10:18).

Verse 20

By the way which he dedicated for us (ην ενεκαινισεν ημιν οδονhēn enekainisen hēmin hodon). This “new” (προσπατονprosphaton freshly killed, newly made, from προςpros and the root of πατοςphatos in the papyri, only here in N.T.) and “living” (ζωσανzōsan) 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).

Verse 21

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

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

Verse 22

Let us draw near (προσερχωμεταproserchōmetha). 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, προσερχωμεταproserchōmetha let us hold fast, κατεχωμενkatechōmen let us consider one another, κατανοωμεν αλληλουςkatanoōmen allēlous). Four items are added to this first exhortation.

With a true heart (μετα αλητινης καρδιαςmeta alēthinēs kardias). With loyalty and fealty.

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

Having our hearts sprinkled from an evil conscience
(ρεραντισμενοι τας καρδιας απο συνειδησεως πονηραςrerantismenoi tas kardias apo suneidēseōs ponēras). Perfect passive participle of ραντιζωrantizō 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 καταρωιlelousmenoi to sōma hudati katharōi). Perfect passive (or middle) of λουωlouō old verb to bathe, to wash. Accusative also retained if passive. υδατιHudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρονloutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

Verse 23

Let us hold fast (κατεχωμενkatechōmen). Present (keep on holding fast) active volitive subjunctive of κατεχωkatechō as in Hebrews 3:6, Hebrews 3:14.

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

That promised
(ο επαγγειλαμενοςho epaggeilamenos). First aorist middle articular participle of επαγγελλωepaggellō 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.


Verse 24

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

To provoke (εις παροχυσμονeis paroxusmon). Our very word “paroxysm,” from παροχυνωparoxunō (παρα οχυνωpara class="normal greek">οχυς — oxunō from αγαπης και καλων εργωνoxus 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).

Verse 25

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

The assembling of yourselves together (την επισυναγωγην εαυτωνtēn episunagōgēn heautōn). Late double compound from επισυναγωepisunagō to gather together (συνsun) besides (επιepi) 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 τισινkathōs ethos tisin). “As is custom to some.” For ετοςethos (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 οσωιtosoutōi mallon hosōi). Instrumental case of measure or degree, “by so much the more as,” both with τοσουτωιtosoutōi and οσωιhosōi

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

Verse 26

If we sin willfully (εκουσιως αμαρτανοντων ημωνhekousiōs hamartanontōn hēmōn). Genitive absolute with the present active participle of αμαρτανωhamartanō circumstantial participle here in a conditional sense.

After that we have received (μετα το λαβεινmeta to labein). “After the receiving” (accusative case of the articular infinitive second aorist active of λαμβανωlambanō after μεταmeta).

(επιγνωσινepignōsin). “Full knowledge,” as in Hebrews 6:4.

There remaineth no more
(ουκετι απολειπεταιouketi 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).

Verse 27

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

A fierceness of fire (πυρος ζηλοςpuros 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.

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

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

Verse 28

Hath set at naught (ατετησαςathetēsas). First aorist active participle of ατετεωatheteō late compound, very common in lxx, from alpha privative and τιτημιtithēmi to render null and void, to set aside, only here in Hebrews (see Mark 7:9), but note ατετησιςathetēsis (Hebrews 7:18; Hebrews 9:26).

Without mercy (χωρις οικτιρμωνchōris 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 τρισινepi dusin ē trisin). “On the basis of two or three.” For this use of επιepi with the locative see Hebrews 9:17.

Verse 29

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

(χειρονοςcheironos). “Worse,” comparative of κακοςkakos (bad).

(τιμωριαςtimōrias). Genitive case with αχιωτησεταιaxiōthēsetai (first future passive of αχιοωaxioō to deem worthy). The word τιμωριαtimōria 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 καταπατησαςho ton huion tou theou katapatēsas). First aorist active articular participle of καταπατεωkatapateō 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 ηγιαστηen hōi hēgiasthē). First aorist passive indicative of αγιαζωhagiazō 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
(κοινονkoinon). 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
(ενυβρισαςenubrisas). First aorist active participle of ενυβριζωenubrizō 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).

Verse 30

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

And again (και παλινkai palin). Deuteronomy 32:36.

Verse 31

A fearful thing (ποβερονphoberon). Old adjective (from ποβεωphobeō 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 εμπεσεινto empesein). “The falling” (articular infinitive second aorist active of εμπιπτωempiptō to fall in, followed here by ειςeis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12).

Verse 32

Call to remembrance (αναμιμνησκεστεanamimnēskesthe). Present middle imperative of αναμιμνησκωanamimnēskō 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 (πωτιστεντεςphōtisthentes). First aorist passive participle of πωτιζωphōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26.

(ατλησινathlēsin). Late word from ατλεωathleō 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.

Verse 33

Partly (τουτο μενtouto men) and partly (τουτο δεtouto de). Accusative of general reference (τουτοtouto) with μενmen and δεde for contrast.

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

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

(κοινωνοιkoinōnoi). Partners (Luke 5:10) with those (τωνtōn objective genitive).

So used
(ουτως αναστρεπομενωνhoutōs anastrephomenōn). Present middle articular participle of αναστρεπωanastrephō to conduct oneself (2 Corinthians 1:12).

Verse 34

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

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

Took joyfully
(μετα χαρας προσεδεχαστεmeta 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 αρπαγηνtēn harpagēn). “The seizing,” “the plundering.” Old word from αρπαζωharpazō See Matthew 23:35.

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

That ye yourselves have
(εχειν εαυτουςechein heautous). Infinitive (present active of εχωechō) in indirect discourse after γινωσκοντεςginōskontes (knowing) with the accusative of general reference (εαυτουςheautous as to yourselves), though some MSS omit εαυτουςheautous some have εαυτοιςheautois (dative, for yourselves), and some εν εαυτοιςen heautois (in yourselves). The predicate nominative αυτοιautoi could have been used agreeing with γινωσκοντεςginōskontes (cf. Romans 1:22).

A better possession
(κρεισσονα υπαρχινkreissona huparxin). Common word in the same sense as τα υπαρχονταta 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).

(μενουσανmenousan). Present active participle of μενωmenō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.).

Verse 35

Cast not away therefore your boldness (μη αποβαλητε ουν την παρρησιαν υμωνmē apobalēte oun tēn parrēsian humōn). Prohibition with μηmē and the second aorist active subjunctive of αποβαλλωapoballō 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 κατεχωμενkatechōmen in Hebrews 10:23.

Verse 36

Which (ητιςhētis). Your boldness of Hebrews 10:35.

Recompense of reward (μισταποδοσιανmisthapodosian). Late double compound, like μισταποδοτηςmisthapodotēs (Hebrews 11:6), from μιστοςmisthos (reward, wages) and αποδιδωμιapodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26.

Of patience
(υπομονηςhupomonēs). 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 τεουto 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 επαγγελιανhina komisēsthe tēn epaggelian) Purpose clause with ιναhina and the first aorist middle subjunctive of κομιζωkomizō 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.

Verse 37

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

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

Verse 38

If he shrink back (εαν υποστειληταιean huposteilētai). Condition of third class with εανean and the first aorist middle subjunctive of υποστελλωhupostellō 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.”

Verse 39

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

Of them that shrink back unto perdition (υποστολης εις απωλειανhupostolēs eis apōleian). Predicate genitive of υποστοληhupostolē as in Hebrews 12:11, from υποστελλωhupostellō 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 πσυχηςeis peripoiēsin psuchēs). Old word from περιποιεωperipoieō 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.


Copyright Statement
The Robertson's Word Pictures of the New Testament. Copyright Broadman Press 1932,33, Renewal 1960. All rights reserved. Used by permission of Broadman Press (Southern Baptist Sunday School Board)

Bibliography Information
Robertson, A.T. "Commentary on Hebrews 10:4". "Robertson's Word Pictures of the New Testament". Broadman Press 1932,33. Renewal 1960.

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