Traditionally, Salem has been understood as peace, shalom (cf vs. 3). Compare Melchizedek as a priest (hiereus) with Jesus Christ as high priest (archiereus) in 2.17 and onwards. I.e., the word prefaced to hiereus is arche, high or first in the sense of a beginning.

Apportioned (merizo): literally, "to divide." Abraham re-possessed his belongs which the kings had taken as booty: "Then he brought back all the goods and also brought back his kinsman Lot with his goods and the women and the people" [Gen 14.16].

The author of Hebrews follows the traditional interpretation of Melchizedek’s name, "king of righteousness" (dikaiosune for the Hebrew tsedaqah which is more inclusive, that is, it embraces the notion of welfare and piety).

Note that Melchizedek is first (protos); refer to vs. 1 where he is a hiereus and Christ is an (arch)iereus. Protos here is used in the sense of the beginning of a sequence whereas arche is first as a principle which initiates as sequence of events.

Translation (ermeneuo, verb): more specifically, this verb means "to interpret" which is a looser form than translation, and more insight can be read into it. "And they said to him, ‘Rabbi’ (which means Teacher)" [Jn 1.38]. The translation is eirene, the Greek for shalom. "Peace I leave with you; my peace I give to you; not as the world gives do I give to you" [Jn 14.27].

Apator, ametor, agenealogetos: an interesting way to say without or a- (father, mother, genealogy). The author of Hebrews is simply following the lack of ancestral records with regard to Melchizedek; he is not mentioned elsewhere in the New Testament, let alone the Old. This is significant because ancestry is paramount and pertains to Jesus’ earthly lineage as testified by the Gospel of Matthew. By reason of his lack of genealogy, Melchizedek falls into the same category of his predecessors Enoch ("and he was not, for God took him," Gen 5.24) and Elijah who ascended into heaven (cf. 2 Kg 2.11).

Note the use of arche and telos (beginning and end) as used in vs. 3 which refer to the temporal extension of human life ("days" and "life"). Such an a-temporal existence is a kind of resembling or aphamoiao, the only New Testament use of this verb; it implies making a facsimile or to cause a model to pass off (apo) into an image or shape like it.

The title "Son of God" is used here instead of the proper name Jesus Christ because it implies a-temporal existence transcending arche or telos.

There is an interplay of sorts between remain (meno) and forever (eis to dienekes) which regards to the Son of God’s priesthood. The latter may literally be taken as, "into that which has no interruption." Note the connection between remaining and the preposition eis (into) in the sense of being-fully-present-within. Also, another eis is used with forever, eis ton aiona. 12.1, 12 & 14 give examples of this continuousness.

See (theoreo): in the sense of having theoria, a contemplative insight into the matter at hand, a kind of beholding, which deals with Melchizedek as "resembling the Son of God" (vs. 3). "For this is the will of my Father, that everyone who sees the Son and believes in him should have eternal life" [Jn 6.40].

Spoils (akrothinion), the only New Testament use of this word which can apply to the first-fruits of anything: it is comprised of akros, an extreme point, and this or heap, better, the very top of a heap. Compare with aparche (first-fruits): "But in fact Christ has been raised from the dead, the first-fruits of those who have fallen asleep" [1 Cor 15.20]. Thus Abraham’s tithe of spoils–really his own possessions as noted earlier–may be taken as a type or foreshadowing of Christ as aparche.

The Greek text has dekate or tenth instead of "tithe."

This verse refers to Num 18.21: "To the Levites I have given every tithe in Israel for an inheritance in return for their service which they serve, their service in the tent of meeting." The Hebrew for tithe is mahser which in Hebrews reads as apodekatoo, another example being Lk 11.42: "But woe to you Pharisees! For you tithe mint and rue and every herb and neglect justice and the love of God." The citation from Numbers situates the proper context, "tent of meeting."

Priestly office (hierateia), the only other New Testament reference being Lk 1.9: "according to the custom of the priesthood, it fell to him (Zechariah) by lot to enter the temple of the Lord and burn incense." Like the Levities, Zechariah enters the Lord’s temple which has succeeded the tent of meeting.

"In the law:" the Greek articulates it better by using the preposition kata or according to which serves to demonstrate the harmony between Levites, Torah, people and God.

The Letter to the Hebrews identifies the Levites with "their brethren" (adelphos) despite the fact that they had no share in Israel’s heritage: "For the tithe of the people of Israel which they present as an offering to the Lord, I have given to the Levites for an inheritance; therefore I have said of them that they shall have no inheritance among the people of Israel" [Num 18.24]. Despite this lack of inheritance which bears a certain parallel with Melchizedek’s lack of genealogy, the author of Hebrews attributes to Abraham their (and his readers) common ancestry.

Another reference to Melchizedek and his lack of genealogy (me genealogoumenos); compare with agenealogetos of vs. 3 which parallels the Levites’ not participating in the inheritance of Israel.

Bless (eulogeo): literally, "to speak well" (eu). "And immediately his mouth was opened and his tongue loosed, and he spoke blessing God" [Lk 1.64].

Dispute (antilogia): also can mean "contradiction" as signified by the preposition anti. For another meaning, cf. Jude 11: "...for the sake of gain to Balaam’s error and perish in Korah’s rebellion."

The author of Hebrews sets up a contrast between inferior (to elatton) and superior (hupo tou kreittontos) or between Abraham and Melchizedek. Note that Abraham did have a genealogy whereas Melchizedek did not. For an example of an inferior (the woman) addressing a superior (Jesus Christ), cf. Lk 11.27: "Blessed is the womb that bore you, and the breasts that you sucked."

This verse contains another uses of eulogeo, of "speaking well," as in vs. 6.

Reference (here or hode, in the sense of "thus") is to the Levitical priests; note the passive ("are received"), almost as though an agent larger than both mortal men and the Levites is involved, namely, God.

Mortal men (apothnesko): the present participle is used showing that human beings who offer the tithes (dekate or "tenth" part of something) are in a continuous state of passing out of existence.

There (ekei) differs from hode; the former pertains to Melchizedek who lives (zao). A contrast of sorts is presented, namely, Melchizedek lacks a genealogy whereas the Levites have one as well as Jesus Christ as noted above. The impersonal "by one" suggests this absence of human ancestry. A similar impersonal note is present by "it is testified" (martureo).

Hos epos eipein: literally, "as word to say," or the equivalent of "If I may be allowed the expression."

"In the loins" (osphus): i.e., location of the generative power. "Being therefore a prophet and knowing that God had sworn with an oath to him that he would set one of his descendants upon the throne" [Acts 2.30]. Compare with a similar notion in Lk 1.41: "And when Elizabeth heard the greeting of Many, the babe leaped in her womb."

The verse at hand juxtaposes the lack of genealogy of Melchizedek with the one of Levi, yet both take on new direction in the person of Abraham. Note the verb to meet or sunantao as in Acts 10.25: "When Peter entered, Cornelius met him." In the verse at hand, the preposition sun (with) suggests this juxtaposition of temporal/a-temporal coming together.

Perfection (teleiosis): a term closely related to telos as noted in vs. 3 which pertains to Melchizedek ("and has neither beginning of days nor end of life"). As pointed out there and elsewhere, telos is intimately bound up with arche, beginning; here the term has a more technical sense, as pertaining to the requirements and obligations of the clerical state. "And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord" [Lk 1.45].

In the verse at hand such perfection is presented as not attainable (through the Levitical priesthood (hierosune); compare with hierateia in vs. 5, priestly office.

Received the law (nomotheteomai): consists of nomos (law) and tithemi (to place); nomos is the Greek equivalent to the Hebrew Torah. Note too that Moses received the Torah on Mount Sinai who transmitted it to the Israelites (cf. Ex 20-31) as well as particulars about the priestly office entrusted to Aaron detailed in Ex 28-9.

The author of Hebrews rhetorically asks about the need for "another priest" to arise (anaistemi) in the sense of emerging from the order or taxis of Melchizedek (cf. 5.10). Such "arising" is in accord with Melchizedek’s timeless character.

This verse centers around the notion of change or metathesis in the sense of a transfer; the verb metatithemi is used in the first instance and the noun in the second. Cf. 12.27 for another use of the noun: "This phrase, ‘Yet once more,’ indicates the removal of what is shaken." Since vs. 12 deals with the shift from the Levitical priesthood to Christ’s, perhaps the notion of "removal" can be inferred. Keeping in mind the genealogy-less nature of Melchizedek, one feature of Christ’s priesthood was his participation in human genealogy while at the same time remaining eternal.

The Levitical priesthood is changed/removed along with the Torah (nomos). This is reminiscent of 1 Cor 13.9-10: "For our knowledge is imperfect and our prophecy is imperfect (ek merous, ‘from part’); but when the perfect (to teleion) comes, the imperfect will pass away." I.e., a contrast of "part-ness" with telios (telos).

Jesus Christ did not share in any priesthood, neither that of Aaron, Zadok or Levi. The "other tribe" (phule) is not specified from among the traditional twelve tribes of Israel whose father was Jacob. However, by reason of his Jewish heritage, Jesus Christ traced his genealogy (again, unlike Melchizedek) from King David who was "the son of Abraham" [Lk 1.1]. Also, cf. Rom 1.3: "The gospel concerning his Son who was descended from David according to the flesh." Note the preposition kata (according to) which implies following a specific order (taxis) first noted in 5.10.

Belong (metecho): literally, "to have with" (meta): "He himself likewise partook of the same nature" [2.14].

Altar (thusiasterion): In the context of priesthood–both that of Melchizedek and Aaron–refer to detailed descriptions regarding this place of sacrifice in Ex 29; the altar was made of acacia wood (cf. Ex 27.1). Thusiasterion is used in 13.10: "We have an altar from which those who serve the tent have no right to eat." For a transformation notion of altar, cf. Rev 6.9: "When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne."

Serve (prosecho): more specifically, "to give attention to," a fact borne out by the preposition pros, in-the-direction-towards-which. Cf. 2.1: "Therefore we must pay the closer attention to what we have heard." Compare the verbal root echo (to have) used with the just noted metecho. I.e., in one verse we have a "with" and a "towards."

Evident (prodelos): the preposition pro (before) prefixed to the common adjective delos (clear in the sense of conspicuous) which heightens the sense of something obvious. This is true for the author of Hebrews (compare with "more evident" of vs. 15) who wishes to impart his understanding of Jesus Christ handed down by the church.

With regards to Christ’s lineage from the tribe of Judah: the Greek anatello for descended more specifically means "to spring up," "to arise." Emphasis is upon an upward (ana) motion, as it were, suggests movement from arche to telos; here it applies to Jesus Christ having perfected the election of Israel and her tribes, one of which is Judah. "And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel" [Mt 2.6, quoting Mic 5.2].

A transition from prodelos (evident) to perissoteron eti katadelon (even more evident). Perissoteron: note the preposition peri (around), as though such evidence "surrounded" what the author of Hebrews is discussing. It is used in conjunction with the adjective katadelos (the only New Testament use), again, delos prefixed (as in vs. 14 with pro) by the preposition kata (according to). We thus have a clarity along with a specified order or "according to" such an order which is the subject of discussion.

Relate the use of kata(delos) with the second kata: "according to the likeness of Melchizedek." It is as though both kata’s were pointing to the new priesthood of Jesus Christ as fulfilment of the old.

Likeness (homoites): that is, following the second kata just discussed or with respect to the "order" of Melchizedek. Cf. 4.15: "in every respect." The verb anistemi (to arise) is used with homoites, as though Jesus Christ as priest "rises" into this likeness, an ongoing process. Compare anistemi with anatello (to descend) used in the previous verse.

"Has become" may be aligned with that anistemi or rising of vs. 15.

This verse contrasts two uses of the preposition kata:

1) legal requirement (nomon entoles): referring to what (the Jewish priesthood) in the author’s time had become encrusted as legal formalism and had lost sight of Moses’ original vision on Mount Sinai where he received guidelines for this sacred office. Note the emphasis on bodily descent or sarkines, an adjective which in the New Testament has a negative connotation in contrast to the spirit. "We know that the law is spiritual; but I am carnal" [Rom 7.14].

2) "indestructible life" (akatalutos): literally, "not (a) according (note another kata) loose (luo). Here kata is used with dunamis (power) which governs, as it were, a life free from all vicissitudes. "Think not that I have come to abolish the law and the prophets" [Mt 5.17].

The impersonal witnessed (martureomai) intimates something larger than human and angelic testimony. "Now I affirm and testify in the Lord that you must no longer live as the Gentiles do" [Eph 4.17]. In the verse at hand, the Greek lacks "of him." Again, keep in mind the importance of kata (according to) that taxis or order founded upon Melchizedek’s priesthood.

An incomplete verse which has two uses of gar (on the one hand), here and in vs. 19 (on the other hand) which sets up a contrast as parallel to Christ’s distinction from the role of angels discussed at the beginning of Hebrews.

"Former commandment" (proagouses): from the verb proago, to go before, to proceed as though this commandment were a forerunner or herald. It is set aside or athetesis, a legal term (noun) applied to cancellation of an obligation. Athetesis occurs only one other time, 9.26: "to put away sin by the sacrifice of himself."

Weakness (asthenes) and uselessness (anopheles); the former can still mean that the law has power, albeit diminished; the latter (only use of the term in the New Testament) refers to something utterly ineffectual. Again, keep in mind the contrast this verse has with the "strong" and "effective" character of Moses on Mount Sinai where he received the Torah. Vs. 18 is reminiscent of Lk 16.16: "The law and the prophets were until John; since then the good news of the kingdom of God is preached, and everyone enters it violently."

The RSV uses the parentheses as an observation, if you will, on the two words asthenes and anopheles; they are contrasted with (nothing) perfect or the verb teleioo. Cf. 5.9 which employs the same verb: "and being made perfect," that is, being made telos through suffering and implying Christ’s crucifixion. An important aspect of the Torah was its role as an arche or beginning. However, in light of the revelation of Jesus Christ, the arche of Torah assumed a fulfillment or telos which many in Israel did not expect.

The second gar (on the other hand) is the second word in the Greek text which serves to introduce (epeisagoge, noun is used; only New Testament usage) a "better hope." Note the two prepositions prefixed to the verb ago: ep(i) and eis, upon and into. It is meant to convey a thorough incorporation of hope (elpis) through the person of Jesus Christ in comparison with (i.e., "better") that offered by the Mosaic Law.

Epeisagoge is a refinement, as it were, of drawing near (eggizo) to God, which is in the dative case. "Repent, for the kingdom of heaven is at hand" [Mt 3.2].

This short verse begins with kath’ hoson which literally means "according to how much" or "inasmuch as." The term for oath here is horkomosia (only occurrence in the New Testament) and is related to horkos first used in 6.16 ("and in all their disputes an oath is final for confirmation"). Despite its brevity, vs. 20 serves to introduce further reflections on the priesthood of Jesus Christ in light of Melchizidek’s.

The often noted verse from Ps 110.4 first cited in 5.5 has an added term, metamelomai (to change), in the sense of "it repents (behooves) one." "For even if I made you sorry with my letter, I do not regret it" [2 Cor 7.8].

That is to say, the context of Ps 110.4 just cited in reference to Melchizedek who lacks genealogy. Here Jesus equals surety (egguos), the only New Testament occurrence. "Do not forget all the kindness of your surety, for he has given his life for you" [Sir 29.15]. Such surety is in relationship with the "better covenant" (diatheke) or in the sense of a dispensation and can refer to both the Old and New Testaments. "For this is my blood of the covenant which is poured out for many for the forgiveness of sins" [Mt 26.28].

Continuing (parameno): literally, "to remain besides" in the sense of being near. The Greek text lacks "office." "I know that I shall remain and continue with you call" [Phl 1.25].

An allusion to Melchizedek’s genealogy-less background which finds fulfilment in the person of Jesus Christ. Christ permanently (aparabatos) holds his priesthood; this term has alpha privative attached to the verb parabaino, to trespass, over-(para)-step, the only New Testament usage.

Christ’s priesthood (hierosune; cf. vs. 11 which is Levitical) is eternal. The Greek way of expressing this is through the verb meno (to remain; compare diameno, vs. 23) coupled with aion (eternity). Aion also means age and in the context of the verse at hand, can imply that Christ’s priesthood endures for an indefinite succession of eras.

For all time (eis to panteles): literally, "into completeness," pan(teles) being associated with telos discussed earlier. The only other New Testament reference is Lk 13.11: "She was bent over and could not fully straighten herself." In the verse at hand, such "all complete-ness" is related to saving (sozo), that is, Christ’s priesthood which he holds permanently (aparabatos), vs. 24.

The saving effected by Christ applied to persons who draw near (proserchomai) to him, that is, initiative must come from them. Note the verb prefixed by the preposition pros, in-the-direction-towards-which. Here pros is employed with regard to God and through (dia) Jesus Christ.

The author of Hebrews correlates Christ’s "always living" (pantote; compare with panteles) and his act of interceding (entugchano). This verb applies to meeting or consulting a person, for example, Acts 25.24: "You see this man about whom the whole Jewish people petitioned me."

Fitting (prepo): in the sense of being seemly or conspicuous; the word implies something beautiful, lovely, which in this instance is Christ as high priest (archiereus as in 2.17), who in this office has five qualities:

1) holy (hosios): connotes piety towards God. "Nor let your Holy One see corruption" [Acts 2.27].

2) blameless (akakos): alpha privative prefixed to the adjective kakos, evil; i.e., "not evil." The only other New Testament reference is Rom 16.18: "by their own flattering words they deceive the hearts of the simple-minded."

3) unstained (amiantos): alpha privative; cf. 13.4: "and let the marriage bed be undefiled."

4) separated (chorizo): "What therefore God has joined together, let not man put asunder" [Mk 10.9]. In the verse at hand, such separation pertains to sinners.

5) exalted (hupselos); here it is in the comparative degree, i.e., "higher;" with respect to heavens (ouranos).

This verse deals with the nature of priestly sacrifice and is situated within the context of temporal vs. eternal orders or the Levitical one (kath’ hemeran, daily) compared with Jesus Christ (ephapax, once). The temporal order is accented by need (anagke, also necessity) which does not apply to Jesus.

"Offer (anaphero) sacrifices:" literally, "to bring up" (ana) or to transfer from one realm to the other. "Let us continually offer up a sacrifice of praise to God" [13.15]. Anaphero is used a second time with respect to Christ having offered himself.

The author of Hebrews follows the Old Testament order of high priests (note: archiereus as opposed to priest or hiereus) first making sacrifices for their personal sins followed by those on behalf of the congregation. "Draw near to the altar and offer your sin offering and your burnt offering and make atonement for yourself and for the people; and bring the offering of the people and make atonement for them" [Lev 9.7]. Words addressed by Moses to Aaron to whom this office was first entrusted. Note the two Hebrew terms for draw near (qarav) and offering (qarban), the latter being derived from the former verb. Thus the notion of offering implies an approach, a coming close.

Compare this verse with 5.1-2 which deals with weakness (asthenia): "For we have not a high priest who is unable to sympathize with our weaknesses." Such shortcomings the Law or Torah takes into account by reason of appointment (kathistemi, verb). "For every high priest chosen from among men is appointed to act on behalf of men in relation to God."

Word of oath: a combination of logos and horkomosia as in vs. 20: "And it was not without an oath." Although not implicit, logos can suggest Christ as Logos who came later (meta) or "after" the Torah or nomos.

The verb kathistemi (appoint) is used once with two objects, the first one noted as "men in their weakness" and second, a Son which lacks a definite article.

To make perfect (teleioo): "should make the pioneer of their salvation perfect through suffering" [2.10]. In the verse at hand, teleioo is a perfect passive participle, that is, action has been completed in the definite past. At the same time this verb is used with eis ton aiona, forever, or literally "into the ages." Aion can apply to a definite period of time or age as well as eternity.

Point (kephalaion): literally, "pertaining to the head" (kephale) or the sum of parts which have attained full sum; as related to money, this term refers to the capital as distinguished from the interest. "I bought this citizenship for a large sum" [Acts 22.28]. In the verse at hand, kephalaion sums up what the "we" or author of Hebrews had discussed with regards to the priesthood of the Levitical and Christian orders. Vs. 1 recapitulates, as it were, (epi tois legomenois: what we are saying or "upon what had been spoken") the essence of this distinction and continues to reflect upon the heavenly sanctuary and new covenant.

Christ as archiereus hearkens back to the verse quoted from Ps 110.1 quoted in 1.13; also cf. 3.11, 4.14, 6.20, 7.26, and 9.11; here he is seated (aorist active, kathizo) with respect to a throne (thronos), reminiscent of Rev 4.2: "At once I was in the Spirit and lo, a throne stood in heaven with one seated on the throne!"

Note two uses of the preposition en (in or at) to show a two-fold presence or dwelling-in: "en the right hand" and "en heaven."

Majesty (megalosune): cf. 1.3: "...he sat down at the right hand of the Majesty on high." This verse is preceded by Christ reflecting God’s glory and bearing the stamp of his nature which can be taken as the fulness of the two-fold en regarding the verse at hand.

A continuation or amplification of Christ as archiereus in vs. 1, that is, as a leitourgos (minister). The latter is a more general term applying to anyone in the service of religion. "With all your might love your Maker and do not forsake his ministers" [Sir 7.30]. For another sense of this word, cf. 1.7: "Who makes his angels winds and his servants flames of fire."

The leitourgos of vs. 2 is situated in the sanctuary (ta hagia), literally, "the holy things." The most common Hebrew term is qodesh (i.e., that which is "holy") and applies to that inner sanctum of the larger temple as in Ex 36.1: "...in whom the Lord has put ability and intelligence to know how to do any work in the construction of the sanctuary." Note that the construction required special gifts, ability (chakmah) and intelligence (tevunah); former applies to wisdom and the latter to discerning, the verbal root being byn.

The leitourgos also functions in the "true tent" (skene), the larger context or shelter, if you will, of ta hagia. Cf. 9.8: "By this the Holy Spirit indicates that the way into the sanctuary is not yet opened as long as the outer tent is still standing." As for skene, it indicates something transitory and provisional which later evolved into the Jerusalem temple: "For a tent was prepared, the outer one" [9.2].

The author of Hebrews has God who set up the "true tent" (and by implication the sanctuary), the verb being pegnumi which literally means "to fix, fasten" (as tent pegs), this being the only New Testament occurrence. Keep in mind this divine agent with the command of Ex 25.40: "And see that you make them after the pattern for them which is being shown you on the mountain."

Is appointed (kathistemi): as in 7.28, whereas the verse at hand the verb is passive, the agent presumably being God.

The object of such an office: to offer (prosphero) as in 5.1: "to offer gifts and sacrifices," the two words being doron and thusia. For the former: "For by grace you have been saved through faith; and this is not your own doing, it is the gift of God" [Eph 2.8]. For the latter: "...he has appeared once for all at the end of the age to put away sin by the sacrifice of himself" [9.26].

The verb prosphero is used a second time, aorist active, indicating that the implied sacrifice of Christ happened once and has no need of being repeated.

Christ not being on earth (epi ges) is a kind of refinement on the genealogy-less nature of Melchizedek discussed earlier. Although Christ’s death on the cross (that is, epi ges), is essential to his priesthood, its fulfillment does not remain there but "at the right hand of the throne of the Majesty in heaven" [vs. 1].

Hiereus is used instead of archiereus, high priest. Most likely it is intended to contrast the office of Jesus Christ with those "who offer (prosphero) gifts according (kata) to the law." Kata signifies the following of a pattern, here the Torah, which may be taken as belonging to the realm of epi ges.

Serve (latreuo): in the sense of paying homage; originally to "serve for hire." "Therefore they are before the throne of God and serve him day and night within his temple" [Rev 7.15].

This verse is suggestive of Ex 25.40 as noted under vs. 1: "And see that you make them after the pattern for them which is being shown you on the mountain." The LXX has tupos for pattern; the Hebrew term is tavnyth which implies an image as well as something that has been constructed.

Latreuo has two objects: copy (hupodeigma) and shadow (skia). The former suggests something to be imitated. For another reference, cf. 9.23: "Thus it was necessary for the copies of the heavenly things to be purified with these rites." The latter is similar to the English term and can apply to shade, usually in the negative sense. "For since the law has but a shadow of the good things to come instead of the true form of these realities..." Compare both hupodeigma and skia with 1.3: "He reflects the glory of God and bears the very stamp of his nature where doxa and charakter pertain directly to divine reality.

Both copy and shadow apply to the singular reality of the heavenly sanctuary (epouranios; noted earlier as in 3.1, 6.4), the adjective "heavenly" being in the plural; "sanctuary" is lacking in the Greek text. Thus both are epi ges (on earth) as noted on vs. 4. "But you have come to Mount Zion, the heavenly Jerusalem" [12.22].

Erect (epiteleo): used with mello (about to), indicating future action in the future which is more or less proximate. Epiteleo is often associated with the performance of religious services as in 9.6: "performing their ritual duties." It is closely related to the notion of telos (end) and has the prefix epi (upon) as if to indicate seeing something through to the very end. In the verse at hand, epiteleo is used in reference to Moses’ setting up the tent or skene as in vs. 2. "The temple of the tent of witness in heaven was opened" [Rev 15.5].

Moses was instructed (chrematizomai) by God about the task before him, this being a verb applied to management of public affairs or the giving of a response to those who consult an oracle. Cf. 12.25: "much less shall we escape if we reject him who warns from heaven."

The verse under consideration quotes Ex 25.40 cited just above; Moses is to engage in the act of epiteleo by seeing (horao) which here is according to (kata) that tupos/tavnyth or type. Note that the Hebrew text has the present tense (‘being shown"), whereas the Greek cited in vs. 5 is an aorist passive participle.

Moses received his vision of the heavenly sanctuary on Mount Zion or according to the Greek text, "in (en) the mountain."

But as it is (nun): alternately, "now." This verse centers around Christ’s ministry (leitourgia) which fundamentally means a public office undertaken by a citizen. "Risking his life to complete your service to me" [Phil 2.30]. The proper name "Christ" is lacking in the Greek text.

The perfect active indicative of tugchano (to obtain) indicates continual possession. This verb is used in 6.15 with the prefix en-: "And thus Abraham, having patiently endured, obtained the promise." The object of tugchano: Christ’s ministry which is "much more excellent" (diaphoros), literally, "different" and used in 1.4: "the name he has obtained is more excellent than theirs," that is, the angels.

Diaphoros is used with regards to the "old covenant" (diatheke) as noted in 7.22. Thus we have two instances of the preposition dia (through) used as a prefix. Jesus Christ is mediator (mesites, noun used here). Note the LXX of Dt 5.5: "while I stood between the Lord and you at that time to declare to you the word of the Lord." Here Moses acts as a mesites, the word mesos (between) signifying the role of mediator. "And to Jesus, the mediator of a new covenant" [12.24].

Enacted (nomotheteo): a verb pertaining to the enactment of laws, nomos being part of this word. "For under it the people received the law" [7.11]. Instead of the Torah, nomotheteo refers to "better promises" (epaggelia; cf. 4.1). Also, cf. Acts 1.4: "to wait for the promise of the Father," that is, the Holy Spirit’s descent at Pentecost.

Faultless (amemptos): the occasion for the first covenant to contain faults was not due to its divine origins on Mount Sinai but the lack of the fulness of revelation or Jesus Christ as Messiah, i.e., a "second" covenant. "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless" [Lk 1.6]. Reference is to Zechariah and his wife Elizabeth, parents of John the Baptist. Another way of distinguishing between the first and second covenants in light of John is Mt 11.11: "Truly, I say to you, among those born of women there has risen no one greater than John the Baptist; yet he who is least in the kingdom of heaven is greater than he."

Occasion (topos): literally, "place." In the Greek text, topos is used with the verb zeteo (to seek), that is, "no place for seeking" (a second).

The fault (memphomenos; present middle participle) is not to be taken as a defect in the negative sense but hearkens back to the partial nature of that "copy" and "shadow" mentioned in vs. 5.

Note the future coming of the plural "days" uttered by the (singular) Lord. Such reference to temporal extension is akin to the Greek aion first discussed in 1.2 and which bears a certain parallel with the verse at hand: "but in these last days...through whom he created the world." Thus aion can connote an extended yet definite period of time just like the "days" of vs. 8. Also parallel these "days" with the "last (eschatos) days" of 1.2.

Establish (sunteleo): future tense keeping with the equally future "days will come." This verb consists of the now familiar telos (end) prefixed by the preposition sun, with. Implied is the "end/perfection" activity of God with respect to the "new covenant." "And when Jesus finished these sayings, the crowds were astonished at his teaching" [Mt 7.28]. In the Hebrew text, sunteleo corresponds to karath, to cut (a covenant); it also can apply to the destruction of anything.

"New covenant" (diatheke): as in 7.22 & 8.6; that is, as opposed to the implied old one. "For this is my blood of the covenant which is poured out for the forgiveness of sins" [Mt 26.28].

The preposition epi (upon) is used for "with" or in conjunction with "house of Israel" and "house of Judah" as if to say that the new covenant is placed physically "upon" both houses as an obligation to fulfill.

"Their fathers" stands in contrast with the "new covenant" of vs. 8. Compare "on (literally, en or in) the day" with the plural "the days with come" also in vs. 8. The preposition kata (according to) is used for "not like the covenant" implying the following of this covenant in a close, methodological fashion. This "in the day" is in conjunction with the verb epilambano (to take), the preposition epi (upon), again signifying a firm grasp of Israel; the verb also means to take possession of anything. "Surely it is not with angels that he is concerned but with the descendants of Abraham" [2.16]. The Hebrew chazaq for this Greek verb means to "make firm," "to strengthen."

A two-fold out of or ex: to lead (ex-ago) and out of (Egypt) which serves to contrast the epi-lambano mentioned just above. Such leading is done in a child-like way, "by the hand," which is also in the Hebrew text.

Continue (emmeno): in the sense of remaining: "exhorting them to continue in the faith" [Acts 14.22]. This verb is used with the preposition en (in) "my covenant" which refers to the time after Israel had left Egypt and was wandering in the Sinai Peninsula. The Hebrew for emmeno is parar, to break into pieces, which is a more forceful verb.

Did not pay attention (ameleo): or "to neglect" as in 2.3: "How shall we escape if we neglect such a great salvation?"

Covenant/make (diatheke/diatithemi): an instance of the noun and the verb from which it is derived, both having the preposition dia as prefix, that is to say, a making or place through. Such through-ness is further accentuated by a three-fold action of God, all in the future tense:

1) putting his laws (nomos/torah) into or eis the Israelites’ minds (dianoia) or in the Greek text, "in the mind of them," as if Israel had one mind for a plurality of members. Dianoia pertains to the mind as faculty of understanding as well as feeling and desire. "Among these we all once lived in the passions of our flesh, following the desires of body and mind" [Eph 2.3]. The Hebrew text has qerev, signifying the center of anything.

2) write on (epigrapho): a verb with the preposition epi (upon); a verse also quoted in 10.16 with specific reference to the Holy Spirit. "Heart" is in the singular with the plural personal pronoun "their."

3) Eis theon: "(I will be) their God" or literally, "into (eis) God." The Hebrew text has the preposition l- prefixed to "God" and "people" which corresponds to the Greek eis.

The act of teaching (didasko/lamad) is presented with two different verbs of knowing:

1) Ginosko, which corresponds in the Hebrew text to yadah and connotes intimate familiarity. "Now Adam knew Eve his wife" [Gen 4.1]. In the verse at hand it is presented as a command which is no longer required. This type of knowing pertains to fellow or polites, better, "fellow citizen." "So he went and joined himself to one of the citizens of that country who sent him into his fields to feed swine" [Lk 15.15].

2) Eido, a knowing which implies the application of sight or seeing. The Hebrew also reads yadah. This type of knowing applies to the full range of humanity ("least/greatest").

1) Merciful (hileos): another reading as in Mt 16.22: "God forbid, Lord!" The Hebrew verb is salach which also connotes pardon; the Hebrew text lacks "towards their iniquities (adikia, in the sense of unrighteousness)." "But there is forgiveness (noun) with you, that you may be feared" [Ps 130.4].

2) Remember (mimneskomai): the Hebrew verb is zakar from which is derived "male" implying the continuation of a blood line. If such remembering were applied to sins, they would therefore be propagated, so to speak, with respect to future generations.

"New" vs. obsolete (palaioo) or that which is old. "They will all grow old like a garment" [1.11]. Also, "Provide yourselves with purses that do not grow old" [Lk 12.33].

Palaioo and gerasko (growing old): the latter refers to the former Law which is old in the sense of wearing out with age. "But when you are old, you will stretch out your hands and another will gird you and carry you where you do not wish to go" [Jn 21.18].

Both verbs–present active participles–show a process observable in the present with respect to decay, of fading, and are related to that which is vanishing away (aphanismos, adjective) or disappearing from sight, the only use of this word in the New Testament. Note the other adjective eggus (ready), more properly, "near" in the sense of being close at hand.

First (protos) in the sense of an order where a sequence is to be expected in distinction from arche as noted in 7.2 where it pertains more to the notion of a first principle; "covenant" is not used in the Greek text.

Regulations (dikaioma): the verbal root dikaioo implies that this term pertains to anything deemed right and which has the force of law; it is equivalent to the Hebrew mishpat. "For the judgment following one trespass brought condemnation but the free gift following many trespasses brings justification" [Rom 5.16].

1) Worship or latreia; cf. 8.5 which contains the verbal root for this noun, latreuo: "They serve a copy and shadow of the heavenly sanctuary." The original sense of latreia pertains to any service for hire or for a wage. Also cf. vs. 6: "performing their ritual duties." The LXX of Ex 12.25 has this term: "You shall keep this service (havodah, literally, ‘work’)."

2) Earthly sanctuary (hagion kosmikon): two terms consisting of two different realities: hagion or an adjective used as a noun, "that which is holy," and kosmikon, another adjective, which refers to anything worldly. "Training us to renounce irreligion and worldly passions" [Tit 2.12]. In the verse at hand, hagion is not used in the profane sense but in contrast with the appearance of Jesus Christ (cf. vs. 11 ff.). Verses one through ten serve to describe this earthly sanctuary in some detail.

Tent (skene): also can mean "tabernacle;" cf. 8.2 for details where this term refers to the one established by Jesus Christ. Here skene is posited first after which comes the Holy of Holies mentioned in vs. 3. Note the refinement implied by another use of the adjective protos which signifies that skene was first in order or sequence to the Holy of Holies, that is, as the first sacred area to enter.

The tent is prepared (kataskeuazo); cf. 3.3: "Yet Jesus has been counted worthy of as much more glory than Moses as the builder of a house has more honor than the house." This verb is passive ("was prepared"), to indicate that skene was acted upon by a greater (divine) agent.

The verse at hand concludes with an alternate term for skene, Holy Place or Hagia, neuter plural of the adjective hagios as in vs. 1. Thus Hagia may read "Holy Places" as if to indicate a multitude of sacred rooms. "In my Father’s house there are many rooms" [Jn 14.2].

This skene/Hagia contains two objects:

1) Table or trapeza. "You cannot partake of the table of the Lord and the table of demons" [Lk 10.21].

2) Bread of Presence (prothesis ton arton): literally, "the placing before of breads." The regulation for this offering is set down in Lev 24.5-9; cf. vs. 7: "And you shall set them in two rows, six in a row, upon the table of pure gold." Such a table was revealed to Moses: "And you shall make a table of acacia wood" [Ex 25.23].

Second or deuteron, which follows the protos or first in order; here it refers to the curtain (katapetasma) which is not mentioned in the text. Cf. 6.19: "a hope that enters into the inner shrine behind the curtain." The chief reference with regards to this verse is Ex 26.37: "And you shall make for the screen five pillars of acacia and overlay them with gold." The Hebrew for screen/curtain is masak, an image associated with a virgin covered by a vale.

Hagia Hagion for the Hebrew qodesh haqodeshym as in Ex 26.34: "You shall put the mercy seat upon the ark of the testimony in the most holy place."

The previous verse speaks of the tent and Holy of Holies after which comes this list of three items; the first (golden altar or thumiaterion) was located in the tent, not the Holy of Holies. "You shall make an altar to burn incense upon; of acacia wood shall you make it" [Ex 30.6]. Compare this term with thusiaterion of 7.13: "...from which no one has ever served at the altar." The former (only New Testament use) pertains to incense and the latter to burnt offerings. Note that thumos (passion, heat) forms part of this word in reference to the coals or the burning incense itself.

"Ark of covenant" (kibotos): described in Ex 25.10-22, the Hebrew word being ‘aron. Note its construction of acacia wood, the same as the altar of incense (25.1). Kibotos is used for Noah’s ark in Mt 24.38: "For as in those days before the flood they were eating and drinking...until the day when Noah entered the ark." Here the Hebrew term is tevah (chest) similar to ‘aron but seems to connote a larger container.

Covered (perikalupto): the sense of this verb is a thorough wrapping on all sides (panothen), here with gold. "And you shall overlay it with pure gold, within and without shall you overlay it" [Ex 25.11]. The Hebrew for overlay is tsaphah which means "to shine, be bright" as well as "to view." Thus the idea relates to keeping watch both "within" and "without" paralleled by the cherubim’s function of maintaining vigil (cf. vs. 5). For another use of perikalupto, cf. Lk 24.64: "They also blindfolded him."

The golden urn (stamnos; only New Testament use) is found in Ex 16.33 (LXX) for the Hebrew tsintseneth (only Old Testament use): "Take a jar and put an omer of manna in it and place it before the Lord to be kept throughout your generations." That the next verse has Aaron placing it "before the testimony" as though this manna were a reminder for God about his feeding Israel during forty years of wandering prior to entrance into the Promised Land. Such manna was specifically intended only for a day’s use ("Let no man leave any of it until morning," vs. 19); if it were hoarded, the manna would spoil. However, the manna kept before the Lord is immune to corruption.

Aaron’s rod or rhabdos (cf. 11.21) is described in Num 17.10, especially vs. 10: "Put back the rod of Aaron before the testimony, to be kept as a sign for the rebels, that you may make an end of their murmurings against me, lest they die." Such a rod or mateh can refer to kingly power (cf. Ps 110.2); it also means a walking stick as well as a branch or twig. For a correspondence between rhabdos and mateh as a staff, cf. Mt 10.10: "Take no...bag for your journey, nor two tunics, nor sandals, nor a staff." Note that Aaron’s rod produced blossoms and ripe almonds (cf. vs. 8). Presumably this budding rod continues to flower "before the testimony" much like the manna immune from corruption.

The tables (plax) of the covenant correspond to the Hebrew luach upon which Moses wrote the laws and covenant while on Sinai and which he broke upon seeing Israel’s apostasy (cf. Ex 32.19); later it was renewed or better, written by God himself (cf. 34.1). "And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts" [2 Cor 3.3].

Continued reference to the ark, for example, Ex 25.18: "And you shall make two cherubim of gold; of hammered work shall you make them, on the two ends of the mercy seat." In the verse at hand, the cherubim are of glory (doxa/kavod) which suggests brightness or radiance. At the same time, the brightness of these cherubim have the opposite function, of overshadowing (kataskiazo, only New Testament use), of providing shade according to (kata) their "bright" nature. For a corresponding sense: "and the power of the Most High will overshadow you" [Lk 1.35] where the verb is episkiazo), that is, provide shade over (epi) the Virgin Mary.

Mercy seat (hilasterion): a place of propitiation as noted in Rom 3.25: "whom God put forward as an expiation by his blood, to be received by faith." The Hebrew for hilasterion is kaphoreth, literally, "covering" (cf. Ex 30.6). Such covering is reminiscent of Solomon’s litter: "King Solomon made himself a palanquin from the wood of Lebanon" [Sg 3.9] or carriage borne by "sixty might men" in which he lay hidden from sight and in anticipation of his bride.

In detail (kata meros): literally, "according to part," and reminiscent of Jn 21.25: "But there are also many other things which Jesus did; were everyone of them to be written, I suppose that the world itself could not contain the books that would be written."

Preparations (kataskeuazo): perfect passive participle ("these having been prepared"); the same verb was used in vs. 2, "a tent was prepared." In the verse at hand, kataskeuazo sets the stage for a description of priestly functions through vs. 10.

The (Levitical) priests are presented as entering the outer tent continually (dia pantos), literally, "through all." "For I tell you that in heaven their angels always behold the face of my Father who is in heaven" [Mt 18.10]. This "outer (protos) tent" already mentioned was accessible to priests, the Holy of Holies being set aside for the high priest to enter once a year. Compare with the prophetess Anna: "She did not depart from the temple, worshiping with fasting and prayer night and day" [Lk 2.37]. Here the term is hieron signifying the outer part of the temple accessible to Jews as opposed to the Holy of Holies. For a more specific reference to vs. 6, cf. Num 17.6: "And behold, I have taken your brethren the Levites...to do the service of the tent of meeting."

Go...into (eiserchomai...eis): note two uses of the preposition signifying a full presence within the outer tent.

Within (eis) this sacred precinct yet before the Holy of Holies the priests perform (epiteleo) their ritual duties (latreia; cf. vs. 1). The verb epiteleo is used in 8.5 in the sense of constructing, of bringing to fulfillment: "for when Moses was about to erect the tent." In the verse at hand, the fulfillment of the Levitical priestly rites can be intimated in light of Christ’s priesthood.

The verb "to go" is lacking in the Greek text; entry into the second (deuteron) is signified by the preposition eis; for a reference to deuteron in the sense of a sequence, cf. vs. 3: "behind the second curtain." Here the archiereus is permitted to enter, again, a forerunner of Jesus Christ. Apax tou eniautou (once a year) literally reads as "once for each year."

The high priest brings blood into the Holy of Holies, rather, not without (ou choris) it, a more vivid expression along with "but once a year" which suggests the solemn nature of this act.

Such blood has a two-fold purpose: the high priest offers (prosphero; first encountered in 5.1) it for himself and the people’s errors (agnoema), literally, "ignorance." For a context of this ignorance, cf. Lev 4.1 & 3: "If anyone sins unwittingly in any of the things which the Lord has commanded not to be done...then let him offer for the sin which he has committed a young bull without blemish." The Hebrew adverb derives from the verbal root shagag, to err, commit a fault (by wandering). In sum, the offerings noted in the verse at hand do not necessarily apply to deliberate offenses but those which are indirect.

Indicates (deloo): better, "makes clear" as in 1 Cor 3.13: "Each man’s work will become manifest, for the Day will disclose it." Here the verb apokalupto is used for become manifest. The former seems more related to the declaration of something whereas the latter, its actual discovery. The author of Hebrews has the Holy Spirit (Pneuma) as agent of deloo; compare with Holy of Holies in vs. 3, almost as though the latter were in competition with this Third Person.

Way (hodos): here with respect to hagion (sanctuary) or literally, "the way of the holies" which may include the Holy Place and Holy of Holies. For another use of hodos: "I am the way and the truth and the life" [Jn 14.6]. Such a way is presented as "not yet opened," phaneroo being the verb used which better means "to be manifest." I.e., the way may be taken as already existing but requires someone (Holy Spirit) pointing out its location.

The hodos remains concealed as long as (eti; connotes something in the present and continuing) the prote skene (outer or "first" tent) is standing. Note the use of the noun stasis (standing) with the verb echo (to have); i.e., "having a standing." Stasis refers to an unmoved object and resistant to the concept of hodos which suggests motion; i.e., it is made even more static by the verb echo, as though stasis were in possession of its static nature.

The "outer (protos) tent" is given almost by way of footnote as representative of the author’s time which he terms present age: this phrase is composed of kairos or special occasion–used both positively and negatively–and the verb enistemi, literally, to "stand in." Use of kairos intimates that the time contemporaneous with the author can extend both forward and backward, that is, does not necessarily involve chronological time. In addition to the preposition eis (enistemi), note the use of eis: "into the present age," that is, the "outer tent" is fully contemporary with the kairos of which the author is speaking.

Symbolic (parabole): literally, a placing of one thing by the side of another with the intent of making a comparison. "From the fig tree learn its lesson" [Mk 13.28]...that is, put the fig tree beside something in the human realm to see if this physical entity can mirror something in the spiritual realm. In the verse at hand, the "outer tent" is placed-beside the "present age," better, into (eis) it.

Kath’ hen: according to this arrangement or "according to which." The preposition kata sets up a negative description of the outer temple’s function, if you will, in light of Christ as high priest (cf. vs. 11).

"Gifts and sacrifices:" referring to such things as animal sacrifices which are unable to perfect (teleioo; cf. 7.28 for last usage & 5.9, both with respect to Jesus Christ) or bring to a telos that for which they are intended. This would imply conformity with the beginning or arche discussed several times earlier in this document. Here telos in the sense of an "end" is used with respect to a worshiper’s conscience (suneidesis), literally, "knowledge together," thus implying that knowledge needs to be shared for it to become actualized. "They show that what the law requires is written on their hearts, while their conscience also bears witness" [Rom 2.15]. In the verse at hand, conscience pertains to the worshiper (latreuo; cf. vs 1); the verb is used signifying that the person is engaged in the act of worship.

Such observances which can be traced to the Book of Leviticus are acceptable for a limited period, that is, during the time of reformation: kairos diorthoseos. Here kairos-as-event is used with diorthosis, "setting straight," the only New Testament occurrence. That is to say, the regulations governing temple worship or the "outer (protos) tent" are superceded by the "second" of Jesus Christ. This verse may be taken in light of the heavenly Jerusalem’s descent; it lacked a temple because "its temple is the Lord God the Almighty and the Lamb" [Rev 21.22].

The verb paraginomai (to appear) bears a certain correspondence with diorthosis (reformation) of the previous verse which literally means "setting straight." That is to say, Christ "has placed himself beside/near (para-gignomai)" by reason of his office of high priest. An image of Christ is presented here where he is set alongside the pre-existing temple or encloses it much like a smaller box is fully nested within a larger one. Such is the meaning of Mt 5.7: "Do not think that I have come to abolish the law and the prophets; I have not to abolish them but to fulfil them." Here the verb pleroo parallels paraginomai.

The verse at hand specifies this placing-beside: Christ not only as an archiereus but one with regard to those goods (agathon) already present (have come: genomenon). That is to say, Christ remained (potentially) hidden in the person of those high priests offering earlier sacrifices and observances associated with Jewish temple worship.

The author of Hebrews now proceeds with Christ entering (verb is in next verse) or going through (dia: in sense of "by means of") the tent or skene which is greater and more perfect (teleios: i.e., tending towards a greater sense of fulfilment, telos).

This and the previous verse are reminiscent of Christ’s crucifixion when "the curtain of the temple was torn in two, from top to bottom" [Mt 27.51]. The words anothen and kato (top and bottom) show the thorough rending of the veil, not simply that it had been removed or taken aside.

Enter/into (eiserchomai/eis): two uses of the preposition into which may be viewed in light of anothen/kato above. Ephapax (once for all) designates permanent entry, as though there was no turning back; cf. its use in 7.27: "he did this once for all when he offered up himself." Ta hagia (Holy Place): cf. 9.2 as "the holy things." In the Greek of vs. 12, these first words follow those pertaining to goats, etc., as if to first posit Levitical practices in anticipation of Christ’s relationship to the Holy Place.

Instead of using the verb "taking" the Greek text reads "through (dia) the blood of...;" dia is also used with respect to Christ’s blood, the vehicle, as it were, enabling entry into ta hagia.

"Eternal redemption" (lutrosis): in the sense of releasing, from the verb luo; the noun implies that a person had been previously bound, in captivity. "Blessed be the Lord God of Israel, for he has visited and redeemed (noun) his people" [Lk 1.68]. The verb eurisko (securing) is used with respect to redemption; more properly it means "to find" in the sense of securing.

This verse forms the first part of one sentence continued in vs. 14 with "if" setting up the contrast to be made. Implied here is Lev 16.3: "But thus shall Aaron come into the holy place: with a young bull for a sin offering and a ram for a burnt offering" (and so forth). A key point is holy place which in the LXX reads to hagion (singular compared with ta hagia in vs. 12) for the Hebrew qodesh.