THE HOLY BIBLE (Darby Translation) Darby's Notes on Hebrews

1:1g formerly: Or 'of old.'
1:2h end: See Isa. 2:2. A Hebrew expression, as several here, for the end of the period of law, when Messiah was to be introduced.
1:2i the: Lit. 'in Son.' The absence of the Greek article here is important, though difficult to render in English; the result is, that God, speaking in the prophets, and using them as his mouth, is clearly distinct: 'in Son' is not exactly 'as Son,' because that would be the character of the speaking, yet is perhaps the nearest to an adequate expression. It is God himself who speaks; not by another; not as the Father nor in the person of the Father; not merely by the Holy Spirit using a person not divine, but as himself a divine person, and that person the Son.
1:2a worlds: A Jewish expression, meaning 'the universe.'
1:3b effulgence: That which fully presents the glory which is in something else. Thus light makes us know what the sun is; the tabernacle, what the pattern in the mount was.
1:3c substance: Clearly 'substance,' 'essential being,' not 'person.' It is of God, not of the Father.
1:3d his: That is, his own, the Son's.
1:3e made: The form (middle) of the verb here, has a peculiar reflexive force, 'having done it for himself.' Though we, as alone the sinners, have the profit, yet the work was done within his own person and work, without us, as when a man journeys, and so when he makes a person his friend, his wife.
1:5f thee: See Ps. 2:7.
1:5g son: See 1Chron. 17:13.
1:6h brings: The present tense in English gives the sense of the aorist here. The reference is to Ps. 97, where he is just coming in, in his kingdom glory; but, in a certain sense, he must be there to be worshipped. His introduction is antecedent to his worship as firstborn, but it is on introducing him that this follows (hence the aorist), not when his whole introducing is a past thing. The glory of the person of Christ is before the writer, not the time of introducing. I have no doubt that the translation I give is the only right one.
1:6i him: See Ps. 97:7: 'worship' is proskuneo.
1:7k ministers: Leitourgos. See Note k, to Rom. 15:16. 'Ministering' in ver. 14 is from the same root.
1:7l fire: See Ps. 104:4.
1:9m companions: Metochos: see Note q, ch. 2:14: and Ps. 45:6, 7.
1:12n Same: 'The existing one who does not change.' Every creature is changeable. A divine title: see Deut. 32:39.
1:12o fail: See Ps. 102:25, 27.
1:13p feet: See Ps. 110:1.
2:2q was: That is, was so when given; all is in the aorist here, or a truth as to the past.
2:3r of: Not merely neglected when presented, but not cared for when, as here, they were nominally inside making profession. As Matt. 22:5: 'They made light of' the invitation to the supper. 1Tim. 4:14: 'negligent' of the gift in him: he had it. Heb. 8:9: Israel was disobedient, and Jehovah 'did not regard them.'
2:5a come: A known division among the Jews. First, 'this age;' and then what was to be introduced by the Messiah: see ch. 6:5 and Note h, ch. 9:9; Tit. 2:12.
2:6b saying: See Ps. 8:4-6.
2:6c rememberest: An active recollection, because the object is cared for: so ch. 13:3.
2:9d angels: Or 'him who was made ... angels, even Jesus:' see Ps. 8:5.
2:9e that: The 'so that' is an appended sentence: 'he was made lower ... so that.' Ver. 10 justifies his being made lower for suffering death. The crowning is the accomplishment of the Psalm.
2:9f thing: Or 'every one.'
2:10g perfect: 'Make perfect' in Hebrews has the force of doing all required to initiate into an office, to make a person fit to be installed in the office. It is sometimes translated 'consecrate.'
2:10h leader: See Note, Acts 3:15.
2:11i sanctified: Simply the character of the persons, without reference to done or doing.
2:12k saying: See Ps. 22:22.
2:12l praises: Or 'praise thee with singing.' Lit. 'hymn thee:' see Matt. 26:30.
2:13m him: See Isa. 8:17 LXX, 'I will look for him.'
2:13n me: See Isa. 8:18.
2:14o partake: Koinoneo: that is, they are in that condition, as their common lot.
2:14p manner: 'In like manner' is strictly 'near to,' as Phil. 2:27, 'close to.'
2:14q in: There is an intended difference here between the words for 'partake' (koinoneo) and 'took part in' (metecho), ver. 14. The first, referring to the children, is a common equal sharing of the nature. The second, referring to Christ, means, he took a part in it; and refers always to something outside myself, but which I take, or take a part in. The first work refers to a joint participation in that which belongs to me or to known fellowship. The second is used in ch. 5:13, 'partakes of milk,' in 1Cor. 9:10, where the reaper gets a share in the sower's hope, and in 1Cor. 10:17, 21, 30, 'partake,' where 'partaking' (metecho) is proof of participation in fellowship (koinonia), ver. 16. The word does not say how far the taking share went.
2:14r has: Or 'who had;' lit. 'having,' without reference to time. Cf. ch. 13:20.
2:16a hand: It means 'to take hold of,' but it is constantly used for 'taking up a person to help him,' though in other senses as well. We say, 'he took him by the hand,' but this may be too familiar. It is used in the sense of 'taking hold of,' literally 'deliver.' The same word is used in this verse as to 'the seed of Abraham,' and also in the quotation from Jer. 31 in ch. 8:9, but there 'hand' is added in the Greek.
2:17b him: He speaks, I apprehend, historically; it was necessary for him to do this by the alleged reason, not his present judgment of divine necessity or purpose. 'Has behoved' would speak more of continuance. It behoved him when he became a man. It is what he became as man, not what he took on him.
3:1c partakers: Here metochos, who have been made, called to be, partakers of it. They had been koinonoi of Israel's rights. See ch. 2:14.
3:2d house: See Num. 12:7.
3:5e, 3:6e his: That is, God's house, in which Moses was faithful as a ministering servant. The contrast is with 'Moses as a servant in,' and 'Christ as a Son over.' The Father is not brought in as such at all, but the Son is over the house as Son. The connection with its being God's house is evident, because he (Christ) has built the house, ver. 3, and he who built all things is God; but he is over it as Son.
3:7f Spirit: See Ps. 95:7-11.
3:9g where: Some translate 'wherewith,' that is, 'with which temptation.'
3:11h rest: A Hebraism involving a strong negative. Compare Num. 14:23; Mark 8:12.
3:14i companions: Metochos, as ch. 1:9 (quoting Ps. 45:7), to which it alludes. It is not 'partakers of Christ.'
3:15k provocation: I have no doubt, in spite of objections, that 16-19 is a parenthesis.
3:16l not: Or 'was it not indeed.'
3:17a carcases: Lit. 'limbs:' often used for a carcase. Some suppose the idea of the body falling to pieces.
3:18b, 4:6b word: Apeitheo: see Note e, John 3:36. 'Who had not hearkened to the word' is, I apprehend, the true force here. It is taken from the LXX, Num. 14:43 and Deut. 1:26, which refer to the occasion on which God declared their carcases should fall in the wilderness.
4:4c works: See Gen. 2:2.
4:8d Jesus: Greek for Joshua: see Note, Num. 13:16.
4:11e diligence, enter: Aorists: i.e. 'be in a state of having done it.'
4:11f word: See Note, ch. 3:18.
4:12g division: The passage has, I judge, the sense of dividing between each pair of objects and not of dividing each of the things by itself.
4:15h manner: Or 'according to our likeness,' which has substantially the same sense, 'according to the likeness of the way in which we are tempted.'
5:5a thee: See Ps. 2:7.
5:6b ever: Eis ton aiona: 'into the age.' Not eis to dienekes, as in chs. 7:3; 10:1, 12, 14; this last is continuing uninterruptedness more than there being no end, though it may so continue.
5:6c Melchisedec: See Ps. 110:4.
5:7d of: Ek, 'out of,' not 'from.'
5:7e piety: Or 'fear,' as some translate; and then well rendered, as in A.V., 'in that he feared.'
5:8f Son: Alluding to the citation of Ps. 2 just above.
5:9g author: Lit. 'a causer,' 'one who caused.'
5:10h by: Or 'saluted of'
5:13i, 6:4i partakes: 'Partakes,' ch. 5:13 is metecho. 'Partakers,' ch. 6:4, is metochos, see Note q, ch. 2:14.
6:1k word: Logos, which includes the thoughts as well as the utterance of them: 'doctrine,' ver. 2, is a different word: see Note, 1Cor. 1:5.
6:1l growth: The Greek word is used for 'perfection' or 'full growth.' So in ch. 5:14 'solid food belongs to full-grown men' to which allusion is made here.
6:1m in: Epi, lit. 'on God,' as Acts 9:42; 11:17; 16:31; 22:19; Rom. 4:5, 24 -- the actual personal object of faith trusted in as such: see Note, 2Tim. 1:12.
6:4n renew: From kainos, as Eph. 2:15; 4:24. Not a renewal in the sense of change, but to make entirely new.
6:11a earnestly: A longing for anything, as Luke 22:15, and in contrast, see Luke 15:16.
6:12b patience: 'Longsuffering:' see Note f, Jas. 5:7.
6:12c inheritors: This refers to the past, but speaks only of the character of the person; but as an actuality.
6:14d thee: See Gen. 22:17.
6:17e Wherin: Many translate 'wherefore,' 'on which account.'
6:20f ever: As ch. 5:6: see Note b.
7:1g high: See Note, Mark 5:7.
7:3h assimilated: Melchisedec was in his characteristics assimilated to the Son of God. 'Abides' is in direct connection with 'this Melchisedec,' ver. 1.
7:3i continually: 'In perpetuity,' not as ch. 6:20: see ch. 5:6.
7:5k priesthood: Only here and Luke 1:9. It is the personal office that a man receives. 'Priesthood' in vers. 11, 12, 24, is the system itself.
7:6l genealogy: Not the mere denial of the fact, but that he way not in a position to have one.
7:11a *it*: Or 'based upon it.'
7:13b to: Metecho: 'has taken part in.' It is the perfect tense, intimating an abiding character: see Note q, ch. 2:14.
7:13c to: Or 'been occupied with.'
7:14d sprung: Or 'arisen.' It is a question whether the word alludes to arising, as the sun, or springing up, as a plant: 'the branch.' For 'the branch' was translated 'dayspring' by the LXX, and the verb is used for both in Greek: see Jer. 23:5; Zech. 3:8.
7:17e witness: Or 'he is testified of,' Ps. 110:4.
7:17f ever: As ch. 5:6; so ver. 24.
7:21g him: Or 'to him.' .
7:24h unchangeable: Or 'intransmissible,' not transmitted to others.
7:26i holy: There are two Greek words used for 'holy' in the New Testament -- hagios and hosios (hosios is used in this passage). The word most commonly used is hagios (corresponding to the Hebrew word kadosh). This, when applied to God, designates him as holy, knowing good and evil perfectly, and absolutely willing good and no evil. When applied to men, it designates them as separated, set apart to God from evil and from common use. The corresponding verb is commonly translated 'to sanctify;' and the word when used as a substantive is the ordinary word for 'saints.' The word hosios, on the other hand, conveys the thought of pious, that which is not profane. It speaks of God in mercy and grace, and of Christ, in whom all gracious qualities are concentrated, as well as perfect piety. It corresponds to the Hebrew chesed, of which the plural (chasadim) is the word translated 'mercies' or 'sure mercies' in the Old Testament. When applied to men, it is in general the sum of qualities which suit and form the divine character in man, as opposed to the human will. It refers to the exercise of gracious suitable affections in the relationships in which we are to God, and (e.g.) to parents. Hence, as suitable affections to God practically constitute holiness, the word is used in this sense for holy. The two Hebrew words are used side by side in Ps. 89:18, 19, 'The Holy One (kadosh) of Israel is our king. ... Then thou spakest in vision to thy Holy One (Chasid).' The beginning of the Psalm speaks of the mercies or gracious ways (chasadim) of the Lord. (See, for hosios, Acts 2:27; 13:34, 35; 1Tim. 2:8; Tit. 1:8; Rev. 15:4; 16:5.)
7:26a harmless: Or 'guileless,' without an evil thought.
7:27b all: The word 'this' may refer to the offering for the people, 'this last.' Otherwise it would be simply 'this offering,' of course for others, but the emphasis is on 'once for all.'
8:1c summary: Or 'the chief point.' The difference is small; it expresses what it results in, in the writer's mind, as the substance of the things of which we are speaking. 'The things of which we are speaking' is the present subject which occupies him: it heads up in this.
8:1d priest: Or 'such a high priest.'
8:1e down: Or 'set himself down,' as ch. 1:3.
8:2f minister: Leitourgos, as Rom. 15:16.
8:5g who: Hostis, as Matt. 7:24, 'who are such as.'
8:5h for: See Ex. 25:40.
8:6i ministry: Leitourgia: see ver. 2.
8:6k which: Hostis: as Matt. 7:24, 'which is such as.'
8:6l established: That is, formally established as by a law.
8:8m them: See Jer. 31:31-34.
8:8n and: The 'and' here I take to represent the Hebrew word translated 'that' in Jer. 31:31.
8:8o new: Kainos: see ch. 12:24.
8:8p regards: 'As regards' indicates the object in respect of which the covenant was made.
8:11q themselves: I add 'in themselves,' to distinguish the word here, oida (which means consciousness in oneself), from the word translated 'know the Lord,' which is from ginosko, meaning knowledge in general.
8:12a never: Or 'in no wise.' A double negative, augmenting its force.
8:13b New: Kainos: see ch. 12:24.
9:1c service: Latreia, from the same root as latreuo in ver. 6, see Note e.
9:1d one: The form of words here is greatly disputed. The grammatical order would require it to be translated 'the holy universal order;' but the word, it is contended, does not exist with this sense: I have not ventured so to translate it. I doubt it to be the same as kosmion, 'ornament.' Kosmos is 'the world,' from the order which is in it. The tabernacle represented all this order, the pattern of heavenly things. Hence, if kosmikon be used, a neuter adjective for a substantive, or coined in this use, it would mean 'the holy order of the tabernacle, which represented the vast scene in which God's glory is displayed in Christ.' If not, we must say, 'and the sanctuary, a worldly one.' 'A worldly sanctuary' is not the sense. 'A worldly sanctuary' it is not, according to regular grammar and the constant usage of the Greek language.
9:6e services: Latreuo, as vers. 9, 14; ch. 8:5; 10:2; 12:28; 13:10: see Note l, Matt. 4:10.
9:7f errors: That is, 'sins of ignorance.'
9:9g which: 'which is such as is.'
9:9h which: The present time (ver. 9) is opposed to the time of setting things right (ver. 10). The tabernacle is in view in Hebrews, not the temple; but the fact that offerings were then still made is recognized in what follows. He could not call it 'the present age' (a Jewish term for the age preceding the Messiah), because Messiah was come and he had been crucified; but the carnal ordinances were still offered, so that for the Hebrews it was not 'the age to come.' The 'image' could be only for a present time on earth. The patterns were in the heavens.
9:9i worshipped: Latreuo. 'Worship' is perhaps too strong, but 'service' is equivocal. It is to approach a god with prayers, or in offering up a religious service: see ver. 6.
9:11k come: The 'good things to come' are the promised blessings to come in with Christ. This Epistle, though addressed to Christians on most precious subjects, does not enter into proper assembly standing: it refers to the assembly in chs. 2 and 12.
9:11l by: Dia here gives the character of his coming. He came in the power of and characterized by these things. They are not the place through nor the means by which.
9:11a better: Or 'greater,' as ch. 6:13, 16, &c.
9:12b by: See Note l, ver. 11.
9:14c worship: See Note i, ver. 9.
9:15d covenant: The absence of the article makes it characteristic of him: he is 'new (kainos) covenant mediator:' see 2Cor. 3:6.
9:16e testament: The word translated 'covenant' and 'testament' is the same; 'a disposition.' 'Covenant,' in connection with God, is a disposition which he has made, on the ground of which man is to be in relationship with him. But vers. 16, 17, are a parenthesis, alluding, incidentally, to another kind of covenant.
9:20f saying: See Ex. 24:8.
9:24g figures: Antitupos, meaning the impression made by a die or stamp (tupos). The heavenly things were the original, 'the pattern,' copied (ch. 8:5), and so it was, as said to Moses. Hence they were the tupos; the tabernacle antitupos, here rendered 'figure,' what answered to it.
9:24h before: Lit. 'to the face.'
9:28i without: 'Apart from,' having nothing more to do with it. The first time He bore our sins, and was made sin (being sinless); but now, having put sins wholly away for them who look for Him, and having made them partakers of the whole fruit of his sacrifice to put sin away, He appears to them without having to say, or need to have anything to say, to it. It is gone, as regards them, by his first coming.
10:5a says: Ps. 40:6-8.
10:7b roll: Or perhaps 'chapter,' to which a heading or summary was attached. Some take it as the summary or contents of the chapter or volume, written on the 'head' of the roll.
10:8c which: 'Which are of that kind that are.' Hostis, as Matt. 7:24.
10:12d down: Or 'set himself down,' as ch. 1:3,
10:12e, 10:14e perpetuity: See Note b, ch. 5:6. Having perfectly completed the work, he could sit down, and abide so, having done all; it is in contrast with the priests. They stood daily; he is set down 'for a continuance.' Connecting 'in perpetuity' with sacrifice spoils the whole force of the passage.
10:13f feet: See Ps. 110:1.
10:14g sanctified: Not 'being,' nor 'having been,' 'sanctified', but the objects of this operation, those about whom God was doing this. As to date, 'we have been sanctified,' ver. 10.
10:15h said: See Jer. 31:33, 34.
10:16i understandings: Or 'minds:' see ch. 8:10. The words 'it is said' could be added before 'and their sins, &c.', to give the sense.
10:18k sacrifice: Lit. 'offering,' as ver. 10, 14.
10:20l new: 'Newly' or 'recently made.'
10:22m washed: It means 'washed all over,' or 'bathed,' as in John 13:10.
10:26a knowledge: Clear personal knowledge (epignosis), Matt. 11:27.
10:29b common: Or 'unclean,' having no holy character.
10:30c said: See Deut. 32:35-36.
10:38d just: Or possibly this may read 'my just man.' i.e. God's just one, the one he owns as such. There is good authority for it. The sense runs well and is the same.
10:38e he: Or 'any one.' The apostle is contrasting two characters; the one who perishes, and the one who saves, preserves, his life (spiritually, of course). The professing Hebrews were in danger of drawing back. It is certain that in what the apostle quotes (Hab. 2:3, 4) there is no reference in the word 'he' to the just who lives by faith. The Hebrew and the LXX prove this. All through this Epistle the Hebrews who acknowledged Jesus as Messiah are treated as a people; that is, the whole people accepted on condition of believing. So Peter: 'but are now the people of God.' And here: 'Jesus, that he might sanctify the people with his own blood.' In this Epistle there is nothing of the sanctification of the Spirit; but the writer urges as a practical truth 'the just shall live by faith:' and then he says, 'and, if he draw back;' that is, any one holding this position of a professed believer; but if he was living by faith in him, he was not drawing back. In a word, drawing back is one character, living by faith another.
11:1f substantiating: Or 'assurance,' 'firm conviction:' see ch. 3:14.
11:4a yet: He alludes. I judge, to the voice which called to God from the ground (Gen. 4:10), but supposes the voice still heard as witnessing to Abel's faith.
11:5b pleased: The LXX so translated into Greek the Hebrew expression 'walked with God' in Gen. 5:24.
11:9c foreign: i.e. not his own.
11:13d faith: Or 'according to faith;' having only the promise and not the fulfilment.
11:13e earth: Or 'land.'
11:17f himself: The Greek implies the will or action of the person receiving. It is used only here and in Acts 28:7. Publius received, 'took,' Paul and his company into his house. It has the sense of taking on oneself physically, or as a debt or responsibility. Abraham's own mind had taken up and appropriated the promises, and yet he gave up Isaac. It was not merely they were given and taken away, with which he had nothing to do; but he had adopted them by faith in his heart, and trusted God enough to give them up according to flesh.
11:18g said: See Gen. 21:12.
11:19h received: The force of the Greek, thus applied, is to get back what one had, or what belonged to one, when it might have seemed lost for ever, as Matt. 25:27. The sense I think quite certain in its application to Isaac's sacrifice. The aorist is constantly used in this chapter historically.
11:21a staff: This follows the LXX translation of Gen. 47:31.
11:22b dying: Lit. 'ending life.'
11:25c choosing, 11:26 esteeming, 11:27 fearing: These are aorists, but in English the present participle is joined to the perfect tense as characterizing the action. 'He refused ... choosing;' 'he refused ... having chosen' would make a different time of it, not the same. In Greek all is referred to the time of speaking.
11:28d celebrated: Here and ver. 17, as to the offering up Isaac, the verbs are in the perfect; this is remarkable. The other facts are generally passing facts, part of the whole history; these are of standing significance, either figuratively setting the believer on a new ground, or viewed as continued till the time of the epistle: 'by faith Abraham has offered,' 'by faith he has celebrated;' only this is not possible in English. It was not external continuance, for the blood sprinkling was only once.
11:31e in: Lit. 'with.'
11:33f promises: i.e. 'what was promised.'
11:35g tortured: Perhaps 'beaten to death.'
12:1a witnesses: Witness, in English, has two senses: 'seeing, so as to bear witness,' and 'giving testimony to.' The last only I apprehend is in the Greek here.
12:1b sin: Or 'the sin.'
12:1c entangles: Or 'besets.' The one Greek word here represents the whole phrase, 'which so easily entangles us.'
12:2d stedfastly: It means, looking away from other things and fixing the eye exclusively on one.
12:2e leader: See Note, Acts 3:15.
12:2f down: The perfect tense with abiding result.
12:3g well: 'Weigh so as to judge its value,' and sometimes in comparison with other things.
12:5h have: Or 'And have ye?'
12:5i sons: See Prov. 3:11, 12.
12:7k for: Or 'as,' that is, as chastening, not as wrath. Some authorities have 'if ye endure chastening.'
12:8l partakers: Metochos, see Note q at ch. 2:14.
12:10m holiness: Hagiotes. See Note i at Rom. 1:4.
12:12n knees: See Isa. 35:3.
12:13o feet: See Prov. 4:26.
12:14p holiness: Hagiasmos. See Note i at Rom. 1:4.
12:17q it: 'The blessing.' What he sought in Gen. 27:34.
12:19r declined: As Luke 14:18: as 'refused,' ver. 25.
12:20s enjoined: See Ex. 19:13.
12:22a Zion: The words 'and' give the division of the subjects very distinctly here.
12:23b perfect: The words 'made perfect' relate to 'just men,' not to 'spirits.' Compare ch. 11:40
12:24c new: Neos; not the usual word for new covenant, which is kainos. Neos is 'new' in the sense of fresh, youthful. Kainos is new as wholly different. 'The new (kainos) man,' Eph. 4:24, i.e. it is not the old; neos, Col. 3:10, it is not grown old.
12:25d refuse, refused: As ver. 19, 'excusing themselves, declined.'
12:26e saying: See Hag. 2:6.
12:28f grace: Or 'be thankful.'
12:28o, 13:10a serve: Latreuo, as chs. 9:9; 12:28; 13:10.
12:28g reverence: Or 'godly fear:' see Note e, ch. 5:7.
12:29h fire: See Deut. 4:24; 9:3.
13:3i Remember: See Note c, ch. 2:6.
13:4k honour: Or 'Let marriage be held in honour amongst all.' The expression does not mean simply that the marriage tie is to be respected when in it, and kept pure, but that the tie itself was to be held in honour. In purity of walk that was done by the married no doubt, but not in every case.
13:5l thee: Josh. 1:5. See also Deut. 31:6.
13:6m me: Ps. 118:6.
13:7n conversation: i.e. 'conduct,' 'manner of life,' as 1Tim. 4:12.
13:20a brought: Lit. 'the bringer again;' the article and participle give the character without relation to time.
13:20b power: Or 'in virtue of,' en.
13:20c covenant: See Ezek. 37:26.
13:21d doing: Aorist, 'to the having done it.'
13:21e doing: Or 'producing:' the present tense, 'God working in them continually.'
13:23f soon: 'Sooner than perhaps he may:' see John 13:27, 'quickly;' 1Tim. 3:14, 'more quickly.'

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