In ver. rr the more expressive περιελεῖν replaces ἀφαιρεῖν of ver. 4. It means ‘to take away something that is all
10---20.
, A , . Tlas* 12. " αὐτὸς ] δὲ μίαν ὑπὲρ ἁμαρτιῶν προσενέγκας θυσίαν εἰς εἰ. 5, 13, et
τὸ διηνεκὲς ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ, 13. τὸ λοιπὸν ἐκδεχόμενος
μι A ε 3 A > τας , a A > ~
ἕως τεθῶσιν οἱ ἐχθροὶ αὐτοῦ ὑποπόδιον τῶν ποδῶν αὐτοῦ. BY A / 3 x Ν Ν ς 4
γὰρ προσφορᾷ τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους.
Μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ Άγιον’ μετὰ yap τὸ προειρη-
νο, ον Ps: ex. 1» Acts ii. 34; 1 Cor. XV. 25: Eph. i. 20; Col. 4: τ,
14. μιᾷ ΤῈ:
κέναι," 16. “*Adry ἡ διαθήκη ἣν διαθήσομαι πρὸς αὐτοὺς μετὰ τὰς f vili. 8;
, aA ἡμέρας ἐκείνας, λέγει Κύριος, διδοὺς νόμους μου ἐπὶ καρδίας αὐτῶν,
καὶ ἐπὶ τῶν διανοιῶν
A 2A ‘ A > nn ee > \ a4 ᾽ τιων αὐτῶν και των ἄνομιων αυτων ου μη μνησθῶ ετι . δὲ ἄφεσις τούτων, οὐκ ἔτι προσφορὰ περὶ ἁμαρτίας.
19. " Ἔχοντες οὖν, ἀδελφοὶ, παρρησίαν εἰς τὴν εἴσοδον τῶν ἁγίων
A ο A A Α ἐν τῷ αἵματι ᾿Ιησοῦ, 20. ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον καὶ
αὐτῶν ἐπιγράψω αὐτούς - 17. καὶ τῶν ἅμαρ-
ver. χχχὶ. 41, etc. 5 Rom. xi. 27.
18. Ὅπου g ix. 8, 12; Joan. x. 9, et xiv. 6; Rom. v.2; Eph. ii. 13, 18, et iil. 12.
>
1 ovtos in ACD*EP, d, e, f, vg. Σειρηκεναι in SSACDEP, it, ve.
8 ἐπι τὴν διανοιαν in ΝΑΟΡΕΙ", 17, 47, 73. ἀμνησϑησομαι in ΝΑΟΣ, 17.
round” as δέρματα σωμάτων, a garment, the covering of a letter. In Gen. xli. 42 it is used of Pharaoh taking off his ring. The phrase therefore suggests that man is enwrapped in sin; or if this is to press too hard the etymological meaning, it at least suggests complete deliverance. οὗτος cf. iii. 3 and viii.3. εἰς τὸ διηνεκὲς cannot be construed with προσενέγκας but must be taken with ἐκάθισεν. “To say of the Levitical priests that they προσφέρουσιν εἰς τὸ διηνεκὲς (ver. 1) is appropriate; to say of Christ that He προσήνεγκεν εἰς TO διην. is almost a self- contradiction”? (Vaughan). εἰς τὸ διη- νεκὲς ἐκάθισεν balances ἕστηκεν καθ᾽ ἡμέραν, and cf. especially 1.3. No doubt the usual position of εἰς τὸ διηνεκὲς is after the word it qualifies, x. 1-14 and vii. 3. τοὺς ἁγιαζ. has no time reference, Gf ie τε,
Vv. 15-18. Proof from Scripture that the one sacrifice of Christ, the mediator of the new covenant is final.
Ver. 15. μαρτυρεῖ δὲ ἡμῖν. . . “And the Holy Spirit also bears witness to us,” that is, that the one offering of the Son is final, for under the new covenant there is no further remembrance of sins. ἡμῖν is more naturally construed as a dativus commodi than as the object of μαρτυρεῖ. μετὰ γὰρ τὸ εἰρηκέναι. “ For after saying . ..”’ we expect the apodosis to begin and the sentence to be concluded by an introductory ἔπειτα λέγει or τότε (cf. νετ. 9), but ver. 17 is not so introduced. The sense, however, is unmistakable. After defining the covenant in its in-
wardness and spirituality (v. ο. viii. ro), the writer introduces that feature of it which specially serves his present purpose καὶ τῶν ἁμαρτιῶν . . . οὐ μὴ μνησθήσο- μαι ἔτι, “And I will never any more remember their sins and their trans- gressions”. The conclusion is obvious, “But where there is remission of these, there is no longer offering for sin”. For the terms of the new covenant see viii. 8-12. μνησθήσομαι is here used in- stead of μνησθῶ of LXX and of viii. 12, because the writer emphasises the exten- sion of the forgetting to all futurity.
Cuaps. X. t9—XII. 29. Exhortation to use the access to God opened by Christ and to maintain faith in Him in spite of all temptation to fall away.
Cuap. X. 19-25. Exhortation to draw near to God, to hold fast the Christian hope, and to encourage one another.