10:1 {Shadow} (skian). The contrast here between skia (shadow, shade caused by interruption of light as by trees, Mr 4:32) and eik“n (image or picture) is striking. Christ is the eik“n of God (2Co 4:4; Col 1:15). In Col 2:17 Paul draws a distinction between skia for the Jewish rites and ceremonies and s“ma 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 diˆnekes). See this phrase also in 7:3; 9:12,14. Nowhere else in N.T. From diˆnegka (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 telei“sai see 9:9.

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 (Ac 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} (mˆdemian eti suneidˆsin hamarti“n). Rather "consciousness of sins" as in 9:14.
{Having been once cleansed} (hapax kekatharismenous). Perfect passive participle of kathariz“, "if they had once for all been cleansed."

10:3 {A remembrance} (anamnˆsis). A reminder. Old word from anamimnˆsk“, to remind, as in Lu 22:19; 1Co 11:24f.

10:4 {Should take away} (aphairein). Present active infinitive of aphaire“. Old verb and common in N.T., only here and Ro 11:27 with "sins". Cf. 9:9.

10:5 {When he cometh into the world} (eiserchomenos eis ton kosmon). Reference to the Incarnation of Christ who is represented as quoting Ps 40:7-9 which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having s“ma (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). 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} (s“ma katˆrtis“ moi). First aorist middle indicative second person singular of katartiz“, to make ready, equip. Using s“ma (body) for “tia (ears) does not change the sense, for the ears were the point of contact with God's will.

10:6 {Thou hadst no pleasure} (ouk eudokˆsas). First aorist active indicative of eudoke“, common for God's good pleasure (Mt 3:17). God took no pleasure in the animal offering (thusian), the meal-offering (prosphoran), the burnt-offering (holokaut“mata), the sin-offering (peri hamartias, concerning sin).

10:7 {Then} (tote). When it was plain that God could not be propitiated by such sacrifices.
{Lo, I am come} (Idou hˆk“). The Messiah is represented as offering himself to do God's will (tou poiˆsai to thelˆma 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 kephalˆ (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).

10:8 {Saying above} (an“teron leg“n). Christ speaking as in verse 5. "Higher up" (an“teron, comparative of an“, up) refers to verses 5,6 which are quoted again.

10:9 {The which} (haitines). "Which very things" (thusiai). {Then hath he said} (tote eirˆken). 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 pr“ton). Present active indicative of anaire“, to take up, to abolish, of a man to kill (Mt 2:16). By "the first" (to pr“ton) he means the system of animal sacrifices in verse 8.
{That he may establish the second} (hina to deuteron stˆsˆi). Purpose clause with hina and the first aorist active (transitive) subjunctive of histˆmi, 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.

10:10 {We have been sanctified} (hˆgiasmenoi 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).

10:11 {Standeth} (hestˆken). Perfect active indicative of histˆmi (intransitive), vivid picture.
{Ministering and offering} (leitourg“n kai prospher“n). 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 Ac 27:20.

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 prospher“n 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 diˆnekes). Can be construed either with mian thusian or with ekathisen (sat down). See 1:3 for ekathisen.

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 (Joh 16:33; 1Co 15:24-28).
{Till his enemies be made} (he“s teth“sin hoi echthroi autou). Purpose and temporal clause with he“s and the first aorist passive subjunctive of tithˆmi. He quotes Ps 110:1 again.

10:14 {He hath perfected} (tetelei“ken). 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 2:11.

10:15 {And the Holy Ghost also beareth witness to us} (marturei de hˆmin kai to pneuma to hagion). Marture“ is common in Philo for Scripture quotation. The author confirms his interpretation of Ps 40:7-9 by repeating from Jeremiah (Jer 31:31ff.) what he had already quoted (8:8-12).
{After he hath said} (meta to eirˆkenai). Accusative case after meta of the articular infinitive perfect active, "after the having said."

10:16 {With them} (pros autous). The author changes t“i oik“i Israel (8:10) thus without altering the sense. He also changes the order of "heart" (kardias) and "mind" (dianoian) from that in 8:10.

10:17 Here again the writer adds "their iniquities" (t“n anomi“n) to "sins" of 8:12 and reads mnˆsthˆsomai (first future passive) with ou mˆ rather than mnˆsth“ (first aorist passive subjunctive) of 8:12 (the more common idiom). It is uncertain also whether the writer means verse 17 to be the principal clause with 15,16 as subordinate or the whole quotation to be subordinate to meta to eirˆkenai of verse 15 with anacoluthon in verse 18. At any rate verse 17 in the quotation does not follow immediately after verse 16 as one can see in 8:10-12 (skipping part of 8:10 and all of 8:11).

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.

10:19 {Having therefore} (echontes oun). The author now gives a second (the first in 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 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} (parrˆsian). This is the dominant note all through the Epistle (3:6; 4:16; 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} (t“n hagi“n). 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 t“i haimati Iˆsou). This is the better sacrifice just discussed (9:13-10:18).

10:20 {By the way which he dedicated for us} (hˆn enekainisen hˆmin 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" (z“san) 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 (Joh 1:18; 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Heb 2:17f.; 4:16).

10:21 {A great priest} (hierea megan). As has been shown in 4:14-7:28.
{Over the house of God} (epi ton oikon tou theou). As God's Son (3:5f.).

10:22 {Let us draw near} (proserch“metha). Present middle volitive subjunctive as in 4:16 with which exhortation the discussion began. There are three exhortations in verses 22:25 (Let us draw near, proserch“metha, let us hold fast, katech“men, let us consider one another, katano“men allˆlous). Four items are added to this first exhortation.
{With a true heart} (meta alˆthinˆs kardias). With loyalty and fealty.
{In fulness of faith} (en plˆrophoriƒi piste“s). See 6:11 for this very phrase.
{Having our hearts sprinkled from an evil conscience} (rerantismenoi tas kardias apo suneidˆse“s ponˆras). 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. 1Pe 1:2 for "the sprinkling of the blood of Jesus Christ."
{Our body washed with pure water} (lelousmenoi to s“ma hudati kathar“i). 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 Eph 5:26; Tit 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.

10:23 {Let us hold fast} (katech“men). Present (keep on holding fast) active volitive subjunctive of katech“ as in 3:6,14. {That it waver not} (aklinˆ). 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.; 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.

10:24 {Let us consider one another} (katano“men allˆlous). Present (keep on doing so) active volitive subjunctive of katanoe“. The verb used about Jesus in 3:1.
{To provoke} (eis paroxusmon). Our very word "paroxysm," from paroxun“ (para, oxun“ from oxus, sharp), to sharpen, to stimulate, to incite. So here in good sense (for incitement to), but in Ac 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} (agapˆs kai kal“n erg“n). Objective genitive. So Paul seeks to stir up the Corinthians by the example of the Macedonians (2Co 8:1-7).

10:25 {Not forsaking} (mˆ egkataleipontes). "Not leaving behind, not leaving in the lurch" (2Ti 4:10).
{The assembling of yourselves together} (tˆn episunag“gˆn heaut“n). Late double compound from episunag“, to gather together (sun) besides (epi) as in Mt 23:37; Lu 17:27. In N.T. only here and 2Th 2:1. In an inscription 100 B.C. for collection of money (Deissmann, "Light", etc., p. 103).
{As the custom of some is} (kath“s ethos tisin). "As is custom to some." For ethos (custom) see Lu 22:39; Joh 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} (tosout“i mallon hos“i). Instrumental case of measure or degree, "by so much the more as," both with tosout“i and hos“i.
{The day drawing nigh} (eggizousan tˆn hˆmeran). The Second Coming of Christ which draws nearer all the time (Ro 13:12).

10:26 {If we sin wilfully} (hekousi“s hamartanont“n hˆm“n). 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} (epign“sin). "Full knowledge," as in 6:4f.
{There remaineth no more} (ouketi apoleipetai). "No longer is there left behind" (present passive indicative as in 4:9), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18).

10:27 {Expectation} (ekdochˆ). Usually reception or interpretation from ekdechomai (Heb 11:10), only here in N.T. and in unusual sense like prosdokia, like apekdechomai (Ro 8:19,23,25), this sense apparently "coined by the writer" (Moffatt) from his use of ekdechomai in 10:13. The papyri have it in the sense of interpretation.
{A fierceness of fire} (puros zˆlos). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isa 26:11; Zep 1:19; Ps 79:5. See also 2Th 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 Col 2:14. Those directly opposite.

10:28 {Hath set at naught} (athetˆsas). First aorist active participle of athete“, late compound, very common in LXX, from alpha privative and tithˆmi, to render null and void, to set aside, only here in Hebrews (see Mr 7:9), but note athetˆsis (Heb 7:18; 9:26).
{Without mercy} (ch“ris oiktirm“n). See 2Co 1:3. This was the law (De 17:6) for apostates.
{On the word of two or three} (epi dusin ˆ trisin). "On the basis of two or three." For this use of epi with the locative see 9:17.

10:29 {How much} (pos“i). 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} (tim“rias). Genitive case with axi“thˆsetai (first future passive of axio“, to deem worthy). The word tim“ria 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 katapatˆsas). First aorist active articular participle of katapate“, old verb (Mt 5:13) for scornful neglect like Zec 12:3. See same idea in Heb 6:6. {Wherewith he was sanctified} (en h“i hˆgiasthˆ). 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. 6:4-8).
{An unholy thing} (koinon). Common in the sense of uncleanness as Peter used it in Ac 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).

10:30 {We know him that said} (oidamen ton eiponta). God lives and is true to his word. He quotes De 32:35 (cf. Ro 12:19). For ekdikˆsis see Lu 18:7f. God is the God of justice. He is patient, but he will punish.
{And again} (kai palin). De 32:36.

10:31 {A fearful thing} (phoberon). Old adjective (from phobe“, to frighten). In N.T. only in Heb. (10:27,31; 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).

10:32 {Call to remembrance} (anamimnˆskesthe). Present middle imperative of anamimnˆsk“, as in 2Co 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} (ph“tisthentes). First aorist passive participle of ph“tiz“ in the same sense as in 6:4 (regeneration) and like "the full knowledge of the truth" in 10:26.
{Conflict} (athlˆsin). Late word from athle“, to engage in a public contest in the games (2Ti 2:5), only here in the N.T. It occurs in the inscriptions. Cf. 2:10 for the benefit of "sufferings" in training.

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 1Co 4:9.
{By reproaches and afflictions} (oneidismois te kai thlipsesin). Instrumental case. See Ro 15:3.
{Partakers} (koin“noi). Partners (Lu 5:10) with those (t“n objective genitive).
{So used} (hout“s anastrephomen“n). Present middle articular participle of anastreph“, to conduct oneself (2Co 1:12).

10:34 {Ye had compassion on} (sunepathˆsate). 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 (Eph 3:1; 2Ti 1:8).
{Took joyfully} (meta charas prosedexasthe). First aorist middle (indirect) indicative, "ye received to yourselves with joy." See Ro 13:1,3; 15:7.
{The spoiling} (tˆn harpagˆn). "The seizing," "the plundering." Old word from harpaz“. See Mt 23:35.
{Of your possessions} (t“n huparchont“n hum“n). "Of your belongings." Genitive of the articular present active neuter plural participle of huparch“ used as a substantive (cf. hum“n genitive) as in Mt 19:21.
{That ye yourselves have} (echein heautous). Infinitive (present active of ech“) in indirect discourse after gin“skontes (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 gin“skontes (cf. Ro 1:22).
{A better possession} (kreissona huparxin). Common word in the same sense as ta huparchonta above, in N.T. only here and Ac 2:45. In place of their plundered property they have treasures in heaven (Mt 6:20). {Abiding} (menousan). Present active participle of men“. No oppressors (legal or illegal) can rob them of this (Mt 6:19ff.).

10:35 {Cast not away therefore your boldness} (mˆ apobalˆte oun tˆn parrˆsian hum“n). Prohibition with mˆ 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 Mr 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall katech“men in verse 23.

10:36 {Which} (hˆtis). Your boldness of verse 35.
{Recompense of reward} (misthapodosian). Late double compound, like misthapodotˆs (Heb 11:6), from misthos (reward, wages) and apodid“mi, to give back, to pay (repay). In N.T. only here, 2:2; 11:26.
{Of patience} (hupomonˆs). Old word for remaining under trial (Lu 8:15). This was the call of the hour then as now.
{Having done the will of God} (to thelˆma 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 komisˆsthe tˆn epaggelian) Purpose clause with hina and the first aorist middle subjunctive of komiz“, old verb to carry (Lu 7:37), in the middle to get back one's own (Mt 25:27), to receive. See also 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ.

10:37 {A very little while} (mikron hoson hoson). From Isa 26:20 as an introduction to the quotation from Hab 2:3f.
{He that cometh} (ho erchomenos). The article ho is added to erchomenos in Hab 2:3 and is given here a Messianic application.

10:38 {If he shrink back} (ean huposteilˆtai). 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 Ac 20:20,27; Ga 2:12. See Ro 1:17 for the quotation also of "the just shall live by faith."

10:39 {But we} (hˆmeis de). In contrast to renegades who do flicker and turn back from Christ.
{Of them that shrink back unto perdition} (hupostolˆs eis ap“leian). Predicate genitive of hupostolˆ, as in 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 peripoiˆsin psuchˆs). Old word from peripoie“, to reserve, to preserve (Lu 17:33) to purchase (Ac 20:28). So here preserving or saving one's life as in Plato, but possession in Eph 1:14, obtaining in 1Th 4:9. Papyri have it in sense of preservation.