Shadow or skia as in 8.6 to which the verse at hand bears a close parallel: "They (sacrifices by Levitical priests) serve a copy and shadow of the heavenly sanctuary." Here the law or Torah is a skia used with the present active participle echo (having) which intimates that although a semblance, the Torah participates in the good things to come (ton mellonton agathon). Cf. 9.11: "When Christ appeared as a high priest of the good things that have come." We have the same agathon in the plural only in this verse it is in the past tense compared with the present tense of 10.1. Mello connotes on the point of doing or being something, that is, it is immanent. Here ton agathon with respect to Torah-as-shadow are about to overtake it, not blot it out. "Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfil them" [Mt 5.17]. Note the contrast between kataluo (to abolish) and pleroo (to fulfill), a sentiment intimated in the verse under discussion.

"True forms (eikon):" the term for "image" as in Gen 1.27: "So God created man in his own image, in the image of God he created him." Also: "and have put on the new nature which is being renewed in knowledge after the image of its creator" [Col 3.10]. In the verse at hand, eikon is the antithesis of skia; it is directly related to realities or pragma, that which is done or pertaining to that which is real.

The phrase year after year (eis to dienekes) is used in 7.3, forever; as noted there, the preposition eis (into) signifies full presence within that which is unbroken and is not subject to temporal sequence. "Shadow" can be tied in with this phrase, that is, as something which waxes and wanes in the course of a given year. Sacrifices (thusia) similarly offered point to the repetitious or cyclic nature of time. They are unable to make perfect (teleioo)...effect a telos...in the sense that Jesus Christ can effect where this same verb is used: "...appoints a Son who has been made perfect forever" [7.28].

Such making of a telos pertains to persons who draw near (proserchomai), the author’s intent of approach as pointed out in 7.25: "He is able for all time to save those who draw near to God through him."

Otherwise (epei) introduces a rhetorical question which the author of Hebrews answers. Epei alternately means "since" as in 9.26 ("for then he would have had to suffer repeatedly"). At issue is the repetitious nature of time and hence sacrifices, themes already noted. This sentence can read, "For if it were otherwise, would they have not ceased to be offered?"

Cleansed (katharizo): as in 9.14 ("purify your conscience from dead works to serve the living God"). Use of the perfect means that cleansing has taken place definitively. Katharizo is with respect to worshipers, the verb latreuo being used and was discussed in 8.5 ("they serve a copy and shadow of the heavenly sanctuary"). Thus latreuo can apply to a liturgical act and representative of a greater, transcendent reality. "For we are the true circumcision who worship God in spirit" [Phil 3.3].

The adverb once (apax) is used in a hypothetical situation, that is, with respect to worshipers having had the possibility of being cleansed. It is to be considered in conjunction with the first word of vs. 3 (but or alla) which deals with the cyclical nature of sacrifice.

The author of Hebrews does not simply mention sin (hamartia) but consciousness of it, suneidesis, as treated in 9.9 & 14, that is, as a "knowing-together" (sun).

Note the suggested parallel between the cyclic nature of time/sacrifice and memory: year after year (kat’ eniauton) and anamnesis (reminder). Compare the former with vs. 1's eis to dienekes; the Greek in the verse at hand is used in 9.25: "as the high priest enters the Holy Place yearly." This phrase taken literally can read "according to year," that is, following an order with liturgical overtones.

Anamnesis: a term freighted with Plato’s conception of knowledge as recollection. It better reads "a calling again" (ana); this preposition also suggests an upward motion, as if memory were returning to a transcendent state congenital with human nature. "Do this in memory of me" [Lk 22.19], words associated with the institution of the Eucharist.

"In (en) these sacrifices:" this preposition with its presence-in almost intimates that those offering sacrifices were stuck "in" them, equivalent to the unbroken cycle of "year after year."

For (gar): this word completes the above-described notion of cyclic sacrifices coupled with adunaton (it is impossible). Vs. 4 has in mind Lev 16.15: "Then he shall kill the goat of the sin offering which is for the people and bring its blood within the veil...sprinkling it upon the mercy seat and before the mercy seat." The Hebrew for mercy seat is kaporath which translates into English as "veil;" from the verbal root kaphar, to cover. The Leviticus verse has paroketh for veil, also derived from kaphar.

The verse at hand implies–in light of Christ’s sacrifice–that this action of sprinkling blood is itself an act of "covering" that which is already covered. Hence, the adunaton of this gesture with regard to taking away (aphaireo) sins.

Consequently (dio): this word prepares a transition from the cyclic nature of Levitical sacrifices ("but," "for") to that of Jesus Christ which is presented in terms of Ps 40.6-8 (LXX).

Come into (eiserchomai): with respect to Christ who is not mentioned in the Greek text. This verb which is prefaced by the preposition eis is used with the same preposition, "into the world." Kosmos pertains to an adornment as well as the sum total of everything, i.e., the universe. "From the foundation of the world" [4.3].

The object of sacrifices (thusia) and offerings (prosphora): the latter as in 10.18 ("Where there is forgiveness of these, there is no longer any offering for sin"). Also, Eph 5.2 which uses the same terms as in the verse under consideration: "...as Christ loved (agapao) us and gave himself up for us, a fragrant offering and sacrifice to God." Note the phrase here, eis osmen euodias, which literally reads, "into a smell of sweet fragrance" and fills out the meaning of vs. 5.

God did not desire (thelo) he two gestures of Levitical liturgical rites: this verb basically means something a person wishes or intends and involves the correct application of free will. Thelo is the LXX for the Hebrew chaphats which connotes a sense of intense delight. "He (King Cyrus) is my shepherd and shall fulfil all my purpose" [Is 44.28].

Prepared (katartiszo): the object of which is soma or body as opposed to Levitical sacrifices; it indicates not only the sacrificial body to be offered (Christ’s) but can infer his incarnation. Kartartizo more specifically means arranging something for a purpose, putting into proper condition, as well as restoring to order. "...equip you with everything good that you may do his will" [13.21]. The preposition kata (according to) suggests this order.

Instead of the phrase "but a body you have prepared for me," the Hebrew reads "ears you have dug for me," karah, suggesting the digging of a well. With this association of a well and listening in mind, cf. Jn 4.14: "the water that I shall give him will become in him a spring of water welling up to eternal life." Karah also means to buy, to make a feast: "So he prepared for them a great feast" [2 Kg 6.23].

The third citation from Ps 40 which adds to sacrifices and offerings those offerings which are burnt (holokautoma) and are related to sin (hamartia). The former suggests that which is offered in totality (holos, adjective); the latter is the common term for "sin" and is not specified by anything especially related to offering, most likely being joined with the former. The preposition peri (concerning) is used. The Hebrew terms are holah and chata’ah; the former derives from a verbal root meaning "to go up" (as smoke ascending) and the latter is the common word for "sin."

Take pleasure (eudokeo): the verb which has as its object the two offerings, rather, what God does not delight in. The prefaced by eu (well) is added to the verb dokeo (to think, suppose), i.e., to be disposed favorably towards something. "You are my beloved Son; with you I am well pleased" [Mk 1.11].

The Hebrew has the verb sha’al which means to ask as well as to inquire, thus implying a request which respects the person making the offering. In the verse at hand, God does not make the sha’al, a more polite form of withholding.

Then (tote): this word serves to counter the negative aspect of sacrifices of the previous two verses and shifts to a direct statement (by Christ) to God in the words of the psalmist.

Lo (idou): an exclamation which here demonstrates Christ’s readiness and prefaces his willingness to effect God’s will. "And Mary said, ‘Behold, I am the handmaid of the Lord" [Lk 1.38]. The Hebrew has ‘az (then) for idou as in Gen 1.29: "Behold, I have given you every plant yielding seed."

The Greek text reads, "I have come; in the roll of the book it is written of me to do your will, O God." First is (Christ’s) coming, rather, having come which in itself signifies readiness for action. Such action demonstrates the importance of the roll (kephalis, of book or the Torah; only New Testament use), the diminutive form for "head." The Hebrew for kephalis is migilah; from the verbal root galal, to roll (up, as a book).

Book (biblion): in the sense of a scroll as in Rev 5.1: "And I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals." An example which pertains to the verse at hand is Mt 1.1: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham." Both a scroll and a book are rolled up when not in use, i.e., they are relatively compact for storage and carried easily. The Hebrew for biblion is sepher which also pertains to the act of counting: "they were more than could be numbered" [Ps 40.5].

In this "roll of the book" the author of Hebrews finds words to put into Christ’s mouth, that is, of me (peri emou) in the sense of concerning.

Will (thelema): "Not everyone who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven" [Mt 7.21]. The Hebrew text has ratson an emotion which connotes delight in addition to an act of the will. Thus "doing" this "delight" conveys a richer meaning.

Verse nine similarly restates the words of Ps 40 quoted in vs. 7. The second half of this verse contains the statement: "He abolishes the first in order to establish the second." Here an order is posited : first (proton) and second (deuteron). Two references already discussed: "He (Melchizedek) is first, by translation of his name" [7.2]. "Behind the second curtain stood a tent called the Holy of Holies" [9.3].

Proton and deuteron involve two verbs of opposite meaning:

1)-abolish (anaireo) which can apply to execution as in Lk 23.32: "Two others also who were criminals were led away to be put to death with him." This verb literally means "to take away" in the sense of up (ana).

2)-establish (histemi): "But whoever is firmly established in his heart" [1 Cor 7.37].

Another mention of will (thelema) which alludes to the Hebrew ratson and its association of delight. Note the passive mode of this sentence instead of something like "that will has sanctified us." Perhaps the author wishes to emphasize the contrast he has been making throughout Hebrews with regard to the Old Testament sacrifices and that of Jesus Christ. The passive highlights "we" as the object of this sanctification (hagiazo, verb). 2.11 uses both the active and passive of the same verb: "For he who sanctifies and those who are sanctified have all one origin."

In the verse at hand, sanctification occurs through (dia) the medium of Christ’s offering (prosphora) which stands in contrast to that of vs. 5, borrowed from Ps 40: "Sacrifices and offerings you have not desired." Prosphora has a specific object, the soma of Jesus Christ. "But he spoke of the temple of his body" [Jn 2.21]: here is a verse which parallels Christ’s own soma with the Jerusalem temple.

Once for all (ephax): that is, definitely as in 9.28: "so Christ, having been offered once to bear the sins of many."

"Every (pas) priest:" that is, those priests responsible for the Levitical rites and sacrifices. Pas connotes multiplicity as opposed to the unique priesthood of Jesus Christ; it stands in contrast to ephax (once for all) as noted in the previous verse, pas being associated with the constant repetition of Old Testament liturgical gestures.

Stand (histemi; cf. vs. 7): the perfect of this verb refers to being in position–almost with a sense of future expectation–as well as being faithful with respect to the spot where one’s duty is performed. Here it involves the priest’s service or leitourgeo; the verb is used from which leitourgia is derived. Cf. 8.6: "But as it is, Christ has obtained a ministry which is as much more excellent than the old." In the verse at hand, there is an obvious correspondence between histemi and leitourgeo.

Daily (kath’ hemeran): as in 7.27 with the same sense of repetition. "He has no need, like those high priests, to offer sacrifices daily." The preposition kata also means according to, that is, according to the cyclic nature of time.

Repeatedly (pollakis): as in 9.25 & 26 with regard to the high priest making sacrificial offerings. The recurrent nature of these offerings is enhanced in a two-fold way: 1) by being the same (autas). 2) never (oudepote), that is, with regard to these sacrifices never being able to take away (periaireo) sins. This verb means a total removal or destruction, literally a "taking from around" (peri). "But when a man turns to the Lord the veil is removed" [2 Cor 3.16]. In this verse, note the verb to turn, (epistrepho) or "to turn oneself...upon" (epi); it effects the peri-aireo or taking away of sins just noted.

Instead of "Christ" the Greek text has this one (houtos) which counters "every priest" of the previous verse by stressing Christ’s special role; also, the impersonal character of houtos makes his priesthood stand out that more dramatically in comparison with the Levitical one.

"Single (heis) sacrifice:" alternately, "one" in the sense of indicating uniqueness which is further underscored by for all time (eis to dienekes) first noted with regard to 7.3: "but resembling the Son of God he (Melchizedek) continues a priest forever."

"For (huper) sins:" this preposition also means "on behalf of;" it suggests the intercessory role of Jesus Christ’s priesthood and offering of himself.

Sat down (kathizo): verb is in the past tense, signifying a clean break not only with Levitical sacrifices and their cyclic, endless nature, but it serves to introduce a new concept of time or kairos. Kathizo was first encountered in 1.3: "he sat down at the right hand of the Majesty on high." This verse is an introduction of sorts and comes after the author of Hebrews said (same verse) that Christ "made purification for sins." His sitting is developed in the context of Ps 110.1, 1.13: "Sit at my right hand." Also, cf. 8.1..."such a high priest seated at the right hand of the throne of the Majesty in heaven."

In distinction to these references the verse at hand has houtos seated at God’s right hand as opposed to 1.13's "my right hand." The Hebrew of Ps 110.1 reads, "at my right hand." Note that this verse has "The Lord (YHWH) says to my lord (‘adon). The verb na’am (in the sense of echoing God’s voice as opposed to a simple saying) is in the present tense. YHWH or the proper divine name does this na’am to ‘adon, a term also applied to God and often used in place of YHWH. Thus the verse can be taken as God the Father addressing God the Son.

The sitting at God’s right hand in vs. 12 was noted as a break with the cyclic, endless nature of Levitical sacrifices and the introduction of a new concept of time or kairos. It is passive and complemented by the active role Christ plays in the Book of Revelation which also deals with sitting in conjunction with God’s throne. Such sitting is midway, as it were, between having brought to completion Levitical sacrifices and the commencement of Christ’s reign. Hence the author interjects the notion of waiting (ekdechomai), this verb (with its sense of expectation) being used in 11.10: "For he looked forward to the city which has foundations, whose builder and maker is God." The notion of waiting is combined with the similar one of reigning as in 1 Cor 15.25: "For he must reign until he has put all his enemies under his feet."

Vs. 13's waiting connotes temporal extension by to loipon (then)...heos (until). In a sense this is true; more accurately, it seems to be an infusion of chronos-logical time by that kairos of the divine reign already discussed.

The theme of cyclic time and kairos has been noted thus far which here is continued by the phrase "single (heis) sacrifice" first discussed in vs. 12, that is, as opposed to the continuous sacrifices of the old dispensation.

Perfected (teleioo): first noted in 2.10 and used elsewhere on numerous occasions. Such perfecting or bringing to an "end" rejoins the theme of chronos/kairos by the words for all time (eis to dienekes) first encountered in 7.3: "but resembling God he continues a priest forever."

The object of teleioo: those who are sanctified (hagiazo). Cf. vs. 10: "And by that will we have been sanctified."

Such bearing witness (martureo) by the Holy Spirit is presented in vss. 16-7 which quotes from the prophet Jeremiah. The wording of the Greek text follows as : witness, us and the Holy Spirit. I.e., the function expressed by this verb comes first with "us" in between it and the Spirit who bears witness to the priestly action of Jesus Christ as he fulfills the Levitical dispensation. "...even the Spirit of truth who proceeds from the Father, he will bear witness to me" [Jn 15.26].

Covenant (diatheke): from the verb diatithememi (I will make). "As my Father appointed a kingdom for me, so do I appoint for you" [Lk 22.29]. In the verse at hand, the verb is in the future tense; the covenant is not made for the present but takes effect "after those days" or when "I took them by the hand to bring them out of the land of Egypt" [Jer 31.32], words preceding those from the same prophet in vs. 16. Thus covenant equals time after the Exodus.

While the Holy Spirit is bearing witness here, keep in mind the Hebrew, "says (na’am) the Lord." As mentioned under vs. 12, na’am is fuller in meaning than a simple saying; it is more like an uttering. Unlike the Greek, the Hebrew makes a distinction between covenant (beryth) and make (karath); the latter fundamentally means "to cut" as noted under 9.20 and is reminiscent of God writing the Torah on the two tablets of stone (cf. Ex 31.18).

The Greek text has "with (pros) them, this preposition signifying in-the-direction-towards-which;" the Hebrew has "house of Israel." Note the play on words: beryth/bayth (house), as if to make an identity between the divine and human spheres.

Laws (nomos): for the Hebrew Torah, also in the plural. They are placed "on (epi: full situation upon) their hearts" (kardia). The Hebrew for kardia is qerev, literally, "in the midst;" the verbal root qarav means to draw near, to approach. With this notion of centrality in mind, the Greek preposition epi may be said to be at the top of an axis, that is, on top of the heart.

Write (epigrapho): literally, "write upon" (epi) which may be taken with the preposition just noted. The Hebrew uses karath; again, keep in mind the "cutting" of the two tablets on Mt. Sinai.

Minds (dianoia): here the "writing-upon" (epi) is intended to pervade or go through (dia) minds which are akin to the two tablets of the Torah. The Hebrew has hearts (lev).

"Then he adds" is not in the Greek text; kai (and) is used.

Refer to 8.12 which quotes these words from Jer 31.34 with a fuller sense of this verse: "For I will be merciful toward their iniquities, and I will remember their sins no more." Vs. 17 adds "their misdeeds" (anomia), that is, a condition disposed to being outside the law (nomos/Torah). "For just as you once yielded your members to impurity and to greater and greater iniquity" [Rom 6.19].

God will no longer remember (mimnesko) this insubordination as noted in 2.6 quoting from Ps 8: "What is man that you are mindful of him?" The Hebrew has zakar which as noted under 8.12 (a variant reading of mimnesko) connotes propagation of a blood line through the "male" part of human lineage.

Forgiveness (aphesis): in reference to the sins and misdeeds of the previous verse. Cf. 9.22: "and without the shedding of blood there is no forgiveness of sins," an alternate meaning as noted there is "setting free."

The verse at hand means that absence of sins and misdeeds does not necessitate offering (prosphora) for sin. In light of vs. 17 which quotes Jer 31.34, the lack of remembrance (mimnesko) is bound up with such forgiveness. This can be further clarified if we keep in mind the Hebrew zakar (to remember) as connoting the male element in physical propagation: no zakar equals no begetting or offering (for sin).

Therefore (oun): this signifies that the "brethren" have grasped the meaning of the Jeremiah quote of vss. 1-7 and marks a transition to a spiritual understanding of heaven’s spiritual sanctuary.

Confidence (parresia): this newly found trust reveals that the "brethren" have obtained a full comprehension of the difference between the cyclic nature of Levitical sacrifices and the unique one of Jesus Christ ("blood of Jesus"). Parresia connotes frankness and boldness of speech technically belonging to citizens of a Greek city-state. Cf. 3.6: "And we are his house if we hold fast our confidence and pride in our hope."

In the verse at hand, parresia pertains to entering (eis ten eisodon) the sanctuary (hagios), the blood of Jesus acting as a kind of door. Note the two uses of the preposition eis (into) signifying full and permanent entry as well as abiding there. "Sanctuary" is in the plural, literally, "of holy (things)." For a similar use, cf. 9.8: "...that the way into the sanctuary is not yet opened as long as the outer tent is still standing."

"By (en) the blood of Jesus:" the preposition en as in which parallels eis just noted..."in the blood of Jesus." Here blood is not unlike a vehicle (something in which we are present) which brings us eis...into...the "holy things."

Opened (egkainizo): as in 9.18 which has another sense of this verb: "Hence even the first covenant was not ratified without blood." The verb literally means "to make something new" (kainos).

The notion of kainos in egkainizo is amplified by the adjective new or prosphatos, the only New Testament use of this word which literally means something freshly slaughtered. For a LXX verse: "And there is nothing new under the sun" [Eccl 1.9]. The notion of a recently butchered animal (for sacrifice?) is re-enforced by the adjective living (zao).

Both zao and prosphatos are used to describe way or hodos, a term which Jesus Christ used as applying to himself: "I am the way, the truth and the life (i.e., the zao)" [Jn 14.6].

Curtain (katapetasma): here equals Christ’s flesh or sarx, a term often referring to human nature. Both words connote a certain thickness or density as opposed to the spirit which is accentuated by the preposition through (dia), that is, with regard to Christ’s sarx. Two other verses containing katapetasma: 6.19 ("a sure hope that enters into the inner shrine behind the curtain") & 9.3 ("Behind the second curtain stood a tent"). "The curtain of the temple was torn in two" [Mk 15.38], that is, by means of Christ’s body which had been crucified and "newly slaughtered" (prosphatos).

"Great (megos) priest:" equivalent to high priest or archiereus as in 7.1. He is situated over (epi, upon) God’s house (oikos). "Just as Moses was faithful in God’s house" [3.2]. Note the difference: Christ is epi this house whereas Moses is in (en) it.

Draw near (proserchomai): as in 4.16 ("Let us then with confidence draw near to the throne of grace"). Both are exhortations, the verse at hand allowing this pros-erchomai as result of Christ being over (epi) God’s house. Also cf. 7.25: "He is able for all time to save those who draw near to God through him."

The preposition meta (with) is associated with this act of drawing near and has three parts:

1) "true (alethinos) heart:" this is specified further, namely, "in full assurance (plerophoria) of faith." Cf. 6.11: "the full assurance of hope until the end."

2) sprinkled clean (rhantizo): cf. 9.19 & 21 in reference to Moses making purification with regard to liturgical matters, whereas here sprinkling pertains to conscience (suneidesis), in making it free from evil. Cf. 9.9: "gifts and sacrifices are offered which cannot perfect the conscience of the worshiper" or the knowing-together (sun) of the worshiper.

3) "pure (katharos) water:" for washing (louo) the body. "He who has bathed does not need to wash except for his feet, but he is clean all over; and you are clean, but not all of you" [Jn 13.10]. Although water is mentioned, it is within the context of sprinkling which was done with blood.

This transference of ritual purification to the human person with respect to God traces much of its influence from God purifying the house of Israel in Ezk 36. For example, cf. vs. 25: "I will sprinkle clean water upon you, and you shall be clean from all your uncleanness, and from all your idols I will cleanse you." The purpose: "I will put my spirit within you" [vs. 27] or the ruach of God qerev Israel; cf. 8.10 which treats this word within the context of this Ezekiel passage.

Hold fast (katecho): as in 3.14: "For we share in Christ, if only we hold our first confidence firm to the end." This verb has the preposition kata (according to) which suggests holding in accord with a given order which is the "confession (homologia) of our hope." Cf. 3.1: "Jesus, the apostle and high priest of our confession." Here the kata-echo is based upon hope (elpis): "Now faith is the assurance of things hoped for."

Unwavering (aklinos): used to describe hope which literally means "not inclining," the only New Testament occurrence. This constancy is reminiscent of 1 Sam 6.4: "And the cows went straight in the direction of Beth-shemesh along one highway, lowing as they went; they turned neither to the right nor to the left, and the lords of the Philistines went after them as far as the border of Beth-shemesh."

Promised (epaggellomai): which is equivalent to God being faithful (pistos). Cf. 6.13 for this verb: "For when God made a promise to Abraham." It pertains to making an announcement and is related to epaggelia (promise and hence the Gospel).

The second of two "Lets," the first which introduced vs. 23 and here with regard to the verb katanoeo (to consider) as in 3.1: "Consider Jesus, the apostle and high priest of our confession." As noted there, we are to put our minds (noeo + nous) according to (kata) a given order, the one the author of Hebrews presents here in vs. 24.

The order just noted applies to stirring up (paroxusmos) our fellows; "one another" suggests this fellowship or "brethren" as in vs. 19. Paroxusmos is a noun connoting a state of irritation or sharp disagreement. "And there arose a sharp contention, so that they separated from each other; Barnabas took Mark with him and sailed away to Cyprus, but Paul chose Silas and departed" [Acts 15 39-40].

In the verse at hand, the noun paroxusmos with its negative connotations is used in conjunction with agape and "good (kalos) works;" kalos more specifically pertains to anything beautiful.

Neglecting (egkataleipo): as noted before, the preposition kata (according to) can imply not going in accord with the "order" of assembly. For another use of this verb: "At my first defense no one took my part; all deserted me" [2 Tim 4.16].

Meeting (episunagoge): the only other New Testament reference being 2 Thes 2.1: "Now concerning the coming of our Lord Jesus Christ and our assembling to meet him." Note the preposition epi (upon) prefixed to synagoge which can indicate a more solemn type of gathering.

Habit (ethos): with reference to egkataleipo, of not following the "order" (kata) as constituting the church assembly. This term connotes long established behavior with regard to an individual or a group. "Jesus...will change the customs which Moses delivered to us" [Acts 6.14].

Encouraging (parakaleo): note the preposition para (beside) prefixed to the verb, almost as though the act of encouraging were gathering a group together with people beside each other. This is the verbal root for Para-clete or the Holy Spirit. Cf. 3.13 for another use of this verb: "but exhort one another every day."

Day (Hemera): The RSV puts this term in capital letters in reference to Christ’s second coming. Compare the verse at hand with 9.28: "...will appear a second time, not to deal with sin but to save those who are eagerly waiting for him." Compare the last-ness of this Day with Jn 16.23: "In that day you will ask nothing of me." In the verse at hand, this Hemera has not yet arrived but is drawing near (eggizo). "Repent, for the kingdom of heaven is at hand" [Mt 3.2]. Also, the author of Hebrews realizes that his audience has intimations of its nearness.

Deliberately (hekousios): used with respect to sin, better, in light of "knowledge of the truth." The notion of an voluntary act is suggested by this adverb as in 1 Pt 5.2: "Tend the flock of God that is your charge, not by constraint but willingly."

Knowledge (epignosis): in the sense of recognizing someone or something; the preposition epi (upon) gnosis connotes a "knowing upon," here with respect to the truth. "Bearing fruit in every good work and increasing in the knowledge of God" [Col 1.10]. Such epignosis is made all the more noteworthy (as opposed to simple gnosis) by reason of the inability for sacrifice to abolish sins: "no longer remains" (apoleipo); this verb suggests a ceasing or leaving off intensified by the preposition apo (from).

Two objects of apoleipo (remains) mentioned in the last verse:

1) "fearful prospect" (ekdoche): in the sense of expectation. The only use of this word in the New Testament, here with respect to krisis or judgment. "And when he comes (Counselor...Parakletos...or Holy Spirit), he will convince the world of sin and of righteousness and of judgment" [Jn 16.8].

2) "fury (zelos) of fire:" in the sense of "zeal" which means any intense feeling or with respect to things divine: "Zeal for your house will consume me" [Jn 2.17]. Zelos concerning the consuming nature of fire may be viewed in light of Rev 20.9: "but fire came down from heaven and consumed them." Esthio is the verb used in the verse at hand; katesthio is in the verses from John and Revelation, the prefix kata (according to), again, in the sense of a given (divine) order.

Adversaries (hupenantios): the only New Testament use of this word other than Col 2.14: "having canceled the bond which stood against us with its legal demands; this he set aside, nailing it to the cross." Such foes can be among the author of Hebrews’ audience: "if we sin deliberately" [vs. 26].

Violated (atheteo): literally, "to place aside," and akin to the notion of sin or hamartia, that is, as a failure to hit the mark. "...but because of his oaths and his guests he did not want to break his word to her" [Mk 6.26]. For an example of such transgression on which vs. 28 rests, refer to Dt 17.6: "On the evidence of two witnesses or of three witnesses he that is to die shall be put to death; a person shall not be put to death on the evidence of one witness."

In the verse at hand, atheteo is situated in the context of the Torah (nomos) given to Moses which embraces the need for multiple witnesses (martus).

"Without mercy" (oiktirmos): "So, if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, and affection and sympathy" [Phil 2.1]. Here oiktirmos is connected with a comparable word, splagchnon (affection, literally "bowels:" note that the last two words are plural in the Greek text). Both are equivalent to the Hebrew rachamym: "Because her heart yearned for her son" [1 Kg 3.26].

The Greek text lacks "testimony;" martus contains its meaning.

Punishment (timoria): alternately, "help," "assistance" (with respect to someone who has been wronged). This is the only New Testament use of the word and is found in the LXX of Prov 19.29: "Condemnation is ready for scoffers, and flogging for the backs of fools." Such timoria is deserved (axioo; has the connotation of being suitable, often for requital) and has three objects:

1) with respect to a person who has spurned (katapateo) the Son of God (first mentioned in 4.14); the verb literally means "to trample," "to stomp upon" which is enhanced by the preposition kata (against) and imparts a violent action. "It (salt) is no longer good for anything except to be thrown out and trodden under foot by men" [Mt 5.13].

2) with respect to a person who has committed a profanity (koinon hegeomai, verb): literally, "to consider (as) common." That is to say, to consider the covenant’s blood as pro-fanus or outside (before)-the-temple. This verse is to be read in context of Ex 24.8: "And Moses took the blood and threw it upon the people and said, ‘Behold the blood of the covenant which the Lord has made with you in accordance with all these words." "Making common" the covenant’s blood is all the more disturbing because the person who has done it had already been sanctified (hagiazo). Cf. 2.11: "For he who sanctifies and those who are sanctified have all one origin."

3) with respect to a person who has committed an outrage (enubrizo): the only New Testament use of this verb; it connotes mockery, here with respect to the "Pneuma of grace." The sentiment of this verse resembles Mk 3.29: "But whoever blasphemes against the Holy Spirit never has forgiveness but is guilty of an eternal sin."

Two quotations from the Old Testament to back up the three-fold object of timoria in the previous verse:

1) Dt 32.35 reads in full, "Vengeance is mine and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly." In addition to vengeance (naqam/ekdikesis) is divine recompense (shilem in Hebrew and related to shalom; the Greek is antapodidomi: "For what thanksgiving can we render to God for you," 1 Ths 3.9). Parallel this verse with Lk 21.22: "For these are days of vengeance to fulfil all that is written." Note that time in the Deuteronomy verse is kairos and pertains to when Israel’s (collective) foot will slip or fall away from God. Rom 12.19 incorporates this verse: "Beloved, never avenge yourselves but leave it to the wrath of God; for it is written, ‘Vengeance is mine, I will repay, says the Lord.’" the words "says the Lord" are not in the original text.

2) Dt 32.36 which reads in full, "For the Lord will vindicate his people and have compassion on his servants when he sees that their power is gone and there is none remaining, bond or free." This better situates divine judgment (dyn/krino, verbs). Note that it occurs when God sees Israel’s power (yad; also means hand) depleted as well as no free or slave remaining which implies Israel in its entirety.

Fearful thing (phoberon): with respect not only to God but the living (zao); perhaps this adjective is intended to distinguish the God of Israel and Jesus Christ from idols which are considered dead.

To fall (empipto): compare with 1 Tim 6.9: "But those who desire to be rich fall into temptation." This fate is in the context of the last two verses, that is, with respect to the person who "has spurned the Son of God." "Hands" signify action by God as opposed to simply being present before him. Note the preposition eis (into) as well as em- (en, eis) prefaced to the verb pipto.

Recall (anamimnesko): note the preposition ana (again, upwards) prefixed to the verb which signifies a fuller sense of recollection in that the reader is bidden to make-present-again in "former days" or those days which were proteros or first in the sense of the beginning of sequence. The plurality of "days" suggests a time which although indefinite, is nonetheless to be fixed in the memory. For an example of anamimnesko, cf. 1 Cor 4.17: "Therefore I sent to you Timothy, my beloved and faithful child in the Lord, to remind you of my ways in Christ."

In the sequence of this special application of memory, the author of Hebrews first mentioned the time after his listeners were enlightened (photizo). Cf. 6.4: "For it is impossible to restore again to repentance those who have once been enlightened." Most likely vs. 32 is in the same context of repentance.

In addition to speaking about enlightenment, the author of Hebrews situates anamimnesko in the context of a "hard struggle" (athlesis), the only New Testament occurrence of this term which derives from athleo, to complete in a contest. Such an athlesis involves sufferings (pathema, singular). Cf. 2.9: "Jesus...crowned with glory and honor because of the suffering of death."

This struggle was endured or hupomeno (cf. 12.7), literally, "to remain under." "But he who endures to the end will be saved" [Mk 13.13].

1) publically exposed (theatrizo): the only New Testament use of this verb; for a related word (theatron), cf. 1 Cor 4.9: "Because we have become a spectacle to the world, to angels and to men." The object of such public gaze: abuse (oneidismos) and affliction (thlipsis).

2) partners (koinonos): a second use of touto (sometimes) as if to express the occasional as opposed to constant notion of persecution. For another sense of this noun, cf. 1 Cor 10.20: "I do not want you to be partners with demons." In the verse at hand, koinonos is in conjunction with "those so treated" (anastrepho): this verb pertains to conducting one’s life in accord with certain principles which here would involve the time of persecution. "Among these we all once lived in the passions of our flesh" [Eph 2.3].

Compassion (sumpatheo, verb, as in 4.15, a "suffering-with") as related to prisoners or most likely Christians suffering for their faith. In this verse the persons demonstrating sympathy are not in prison, whereas the other group is; both have in common a possession (huparxis) which is two-fold: better and abiding (meno). The noun huparxis literally means "staying-under" (hupo) and connotes a state of existence. For the only other New Testament reference, cf. Acts 2.45: "And they sold their possessions and goods and distributed them to all as any had need."

The author of Hebrews says that those suffering this fate did so joyfully (meta charas, literally, "with joy"). This is reminiscent of one of the beatitudes: "Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven" [Mt 5.10].

Here is presented a direct correspondence between confidence (parresia) and reward (misthapodosia). The first term was encountered in 3.6: "And we are his house if we hold fast our confidence and pride in our hope." The second term is found only in one other place, 2.2: "For if the message proclaimed by angels was valid and every transgression or disobedience received a just retribution."

The author of Hebrews bids his audience not to throw away (apoballo) this two-fold gift. "Let us then cast off the works of darkness and put on the armor of light" [Rom 13.12].

Endurance (hupomone): literally, a "remaining under;" compare with possessions of vs. 34, (hup)-arxis. "By your endurance you will gain your lives" [Lk 21.19]. In the verse at hand, the author of Hebrews intimates that his audience lacks this trait and requires it. Such hupomone is two-fold:

1) God’s will or thelema: here to put it into effect. "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all" [10.10].

2) The putting into effect of divine thelema results in a reception or komizomai (verb) which is amplified in 11.13: "These all died in faith, not having received what was promised." Cf. Eph 6.9: "knowing that whatever good anyone does, he will receive the same again from the Lord." The object of such reception is what is promised (epaggelia), a noun often noted in Hebrews and first encountered in 4.1: "Therefore, while the promise of entering his rest remains." Thus in the verse at hand there is a direct correspondence between doing (poieo) God’s will and epaggelia.

This and the next verse contain a quote from Hab 2.3-4; the LXX differs from the Hebrew text. The expression mikron hoson hoson (literally, "small much as much as") implies the immediacy of God’s arrival. "What does he mean by ‘a little while (to mikron)’ [Jn 16.18]?"

The notion of "little while" is in the context of Jesus Christ (i.e., the "coming one") not tarrying (chronizo), that is, by not extending time in the sense of chronos. "As the bridegroom was delayed, they all slumbered and slept" [Mt 25.5].

Note the association of the coming one (erchomenos) with chronos (-izo); action of the person (Jesus Christ, presumably) so coming is in the present combined with the future tense of hexo, another verb meaning to come. The association of erchomenos with (not) tarrying or spending chronos is in the future tense.

The Hebrew of this verse (3) from Habakkuk runs as follows in full: "For still the vision awaits its time; it hastens to the end–it will not lie. If it seem slow, wait for it; it will surely come, it will not delay." This vision has a specific time (Hebrew: mohed) which may be taken as a kairos event, that is, in distinction to one of chronos (-izo). It may allude to Daniel’s vision of 8.19 which speaks of "an appointed time of the end," again, a kairos event. Applied to the Hebrews verse at hand which connotes persecution, it sees a link between this distress and the final coming of Jesus Christ.

The conclusion of the Habakkuk quote begun in the last verse. Here we have the righteous person or dikaios which has a fuller meaning in the Hebrew as tsadyq which involves a type of straightness, almost in the physical sense; it may be contrasted with the serpent of Gen 3.14: "upon your belly you shall go, and dust you shall eat all the days of your life."

This dikaios/tsadyq lives "by (ek) faith," better, from faith; being "from" something is mere derivative and shows a closer relationship with the source which is faith.

Shrink back (hupostellomai): in the sense of withdrawing or disappearing from a position. "But when they came he (Cephas) came he drew back and separated himself" [Gal 2.12]. The hesitation of this verb results in God having no pleasure (eudokeo), rather, his psuche having no pleasure. Attribution of psuche to God intimates a more human aspect of divinity, as it were, compared with pneuma; psuche involves human life in all its aspects which includes both physical and spiritual realities. Cf. 10.6: "in burnt offerings and sin offerings you have taken no pleasure."

The Hebrew of this verse (4) reads as follows: "Behold, he whose soul is not upright in him shall fail (literally, ‘is not puffed up’), but the righteous shall live by his faith." Here nephesh corresponds to the LXX psuche as described in the last paragraph; it is (not) upright or yashar which is akin to tsadyq (note: righteous in the second half of this verse) in that it implies straightness and is more suggestive of a physical, vertical position than the moral/spiritual one of tsadyq.

The verb haphal (to swell, be puffed up) is the exact opposite of the vertical yashar; such swelling originates from within a person, balloon-like, as opposed to divine intervention.

In contrast to the "ek faith" of the Greek, the Hebrew has "in (b-) faith."

Shrink back (hupostole): the only New Testament occurrence of this word which is a noun derived from the verb hupostellomai as in the previous verse. The noun is used in conjunction with apoleia (destruction), a noun in the Greek text. This phrase literally reads, "(a) shrinking back into (eis) destruction." For a fuller sense of this term, cf. Rev 17.11: "As for the beast that was and is not, it is an eighth but it belongs to the seven, and it goes to perdition."

In contrast to this hupostole/apoleia the author of Hebrews places himself and his readers among persons who "have faith" or in the Greek, "of faith." It is joined to the keeping (peripoiesis) of their souls by the preposition eis..."into keeping." Note the singular use of psuche in conjunction with the plural "we."

The noun peripoiesis also means "possession" or that which has become one’s own. "But you are a chosen race, a royal priesthood, a holy nation, God’s own people (literally, ‘a people for or eis...into...his possession’)" [1 Pt 2.9]. Note the preposition peri (around, besides), as though such keeping of soul (again, singular psuche) were endowed by divine protection.

Two elements which comprise faith (pistis):

1) assurance (hupostasis): for another sense, cf. 1.1: "He reflects the glory of God and bears the very stamp of his nature." This noun suggests something "under" (hupo) and therefore stable by reason of its reliability. Here it is used in conjunction with things hoped for (elpizomenon; from elpizo). By its nature hope is not based in the present, only the future, yet the association of this word with hupostasis means the object of hope...it’s "nature" (the alternate translation of hupostasis)...is already present. Actually the indefinite pragma (things) are hoped for; elpizomenon is an adjective which describes them.

2) conviction (elegchos): alternately as "proof," refutation," a term used by Socrates to evoke the truth through the dialogical process. "But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all" [1 Cor 14.24]. Elegchos seems to differ from hupostasis in that it is something which demands an account and is more liable to be examined; by reason of its nature, hupostasis is more a more hidden, abiding reality upon which elegchos rests. In the verse at hand, elegchos pertains to things not seen (ou blepomenon; from blepo, the common word pertaining to sight).

"It" referring to faith as hupostasis and as elegchos. The Greek text literally reads "in (en) this," signifying full presence within.

The author of Hebrews attributes the two-fold nature of pistis to men of old or presbuteros (singular), an indirect way of contrasting their pistis with the relative weakness of his audience. Presbuteros can apply to those who presided over the Church: "and they did so, sending it to the elders by the hand of Barnabas and Saul" [Acts 11.30].

Received divine approval (martureo): the Greek text lacks "divine;" this verb denotes the giving of witness, of being a martyr. In the verse at hand, such illustrious men from Israel’s past which will soon be described in Chapter Eleven, are "borne witness to." "You also are witnesses, because you have been with me from the beginning" [Jn 15.27].

Many verses in this chapter begin with the phrase, by faith (pistei); as noted with respect to the first verse, it encompasses hupostasis and elegchos which relate to things invisible.

Here faith leads to understanding (noeo, verb) or careful consideration; i.e., it is the application of our nous which connotes a given position to which we owe allegiance. "Let the reader understand" [Mt 24.15]. The object of noeo: the world or aion, more specifically, a long or particular segment of chronos-logical time. "a Son whom he appointed the heir of all things, through whom also he created the world" [1.2]. More specifically, that this world/time was created by God’s word or rhema. "Upholding the universe by his word of power" [1.3]: cf. remarks there which distinguishes this term from logos.

The world/time under discussion was created (katartizo) which has a fuller sense of being outfitted or brought to perfection. "Equip you with everything good that you may do his will" [13.21]. For another sense of this verb, cf. 1 Cor 1.10: "that all of you agree and that there be no dissensions among you."

In the second half of this verse note the contrast between what is seen (to blepomenon) and those things which do not appear (me ek phainomenon, literally "not from those things which have appeared"). The common verb blepo–it signifies what is apparent to all–differs from phainomai which implies the ability to produce light or to shine. This lack of "shining" with respect to "what is seen" suggests the deeper ability of faith to grasp the distinction between seen/unseen.

Here the hupostasis/elegchos of faith is delineated in the context of Abel’s offering who was the second child of Adam and Eve, that is, after Cain. The Genesis story focuses more upon Cain’s attitude which is summed up in 4.7: "And if you do not do well, sin is couching at the door; its desire is for you, but you must master it." Here is an interplay between desire (shuq) and master (mashal); the former literally means to run after something from which is derived the noun "leg." The latter implies making like, the process of assimilation, which here is in connection with that "running" aspect attributed to desire.

The preposition para (besides, by) is used with respect to Cain which sets up a comparison between the two brothers’ sacrifice or thusia (cf. 8.3). The adjective pleion (more acceptable) is used with respect to Abel’s sacrifice, i.e., "better."

Received approval (martureo): in the same sense as in 11.2 just noted, i.e., "borne by (divine) witness." Abel was a "keeper of sheep" and Cain, "a tiller of the ground." In the context of Hebrews with its detailed descriptions on Old Testament sacrifices to highlight that of Jesus of Christ, the sacrificial offerings (animals) make more sense than anything offered from the ground. It is interesting to note that Cain, despite his being a wanderer upon earth, became the ancestor of sedentary dwellers (cf. 4.17); this same verse says that Cain was the father of Enoch who later in 5.24 "walked with God; and he was not, for God took him."

In contrast to Cain, Abel was found righteous or dikaios: "but my righteous one shall live by faith" [10.38].

"God bearing witness" (martureo): the same verb with respect to "received approval," this second time concerning Abel’s gifts (dorea) which according to Gen 4.4 are "the firstlings of his flock and of their fat portions." Note that this same verse continues with "And the Lord had regard for Abel and his offering," the Hebrew verb shahah connoting a looking towards someone for assistance. In the verse at hand, the prefix epi (upon) is used with respect to "gifts," i.e., God "had regard" epi such offerings.

The verb apothnesko (to die) used concerning Abel does not necessarily refer to his murder by Cain although it is implied. Despite Abel’s death, he "still speaks" (laleo), more accurately, his blood: "The voice of your brother’s blood is crying to me from the ground" [Gen 4.10].

The specific word "faith" ("but through his faith") is lacking in the Greek text; it reads "through (dia) which."

Taken up (metatithemi): used twice in this verse and once as a noun; it alternately means "to change, transpose, translate." The literal sense of this verb is a "placing after," a transposition to a place other than the familiar one. For another use of this verb, cf. 7.12: "For when there is a change in the priesthood, there is necessarily a change in the law as well." Gen 5.24 puts the verse at hand in context: "Enoch walked with God; and he was not, for God took him." Here is a correspondence between walking (halak), was not (‘eynenu) and taking (laqach). The striking ‘eynenu almost means that Enoch "was not-ed"...blotted out of existence while he was walking along or living his life. The verb laqach does not imply a taking up (halah) as with the prophet Elijah in 2 Kg 2.11.

"Was not found" is not in the Hebrew of Gen 4.24; ‘eynenu takes its place. To be "found" can mean that people were looking for Enoch but were unable to discover him.

Attested (martureo): in other words, "was given witness" which may apply to those persons attempting to find Enoch but could not.

The Hebrew of Genesis’ account with regard to Enoch does not say that he pleased (euaresteo) God, that is, except reference in Sirach 44.16: "Enoch pleased the Lord and was taken up." The only other use of this verb is in 13.16: "for such sacrifices are pleasing to God."

To please (euaresteo): as noted in the previous verse with respect to Enoch. This verb which connotes a sense of delight is directly related to pistis and therefore casts pistis in a pleasing light. The first sentence of vs. 6 may be seen in connection with Wisd 4.10 which also touches upon Enoch: "There was one who pleased (euarestos) God and was loved by him, and while living among sinners he was taken up."

Draw near (proserchomai): as in 10.22: "Let us draw near with a true heart in full assurance of faith." Such pros-erchomai with respect to God in the verse at hand pertains to an ever closer approach, not necessarily an attainment as this verb indicates.

The requirement for such a pros: believe that he exists (estin, alternately as "is") which hearkens back to the name of YHWH revealed to Moses: "Say this to the people of Israel, ‘I AM has sent me to you’" [Ex 3.6].

Consequent upon this belief in the divine is-ness, as it were, comes an expected reward or misthapodotes, the only occurrence of this noun in the New Testament. It better translates as "rewarder."

Seek (ekzeteo): note the preposition ek (out, from) which indicates a more intense form of searching. Cf. 12.17: "for he (Esau) found no chance to repent, though he sought it with tears."

Here pistis is situated in the context of a warning (chrematizomai, verb) as in 8.5: "for when Moses was about to erect the tent, he was instructed by God." Note the two uses of this verb with respect to physical construction: that of a tent and that of an ark.

Events as yet unseen (medepo blepomenon) suggest a prophetic side to pistis. The Genesis account of this warning on Noah’s behalf is not specifically mentioned. However, God does say (not necessarily to Noah but almost rhetorically): "For I am sorry that I have made them" [6.7]. Again, "I have determined to make an end of all flesh; for the earth is filled with violence through them; behold, I will destroy them with the earth" [6.14]. This second "warning" is directly addressed to Noah as opposed to the first.

The act of chrematizomai as being "instructed" relates directly to Noah’s construction (kataskeuazo, verb) of the ark; note the preposition kata (according to), as though Noah followed a divine plan outlined in Gen 6.14-16. This verse is akin to Moses’ instruction by God on Mount Sinai, Exodus 20 ff.

Ark (kibotos): as in 9.4: "having the golden altar of incense and the ark of the covenant covered on all sides with gold." The Hebrew for kibotos is tevath as in Ex 2.5: "She (Pharaoh’s daughter) saw the basket among the reeds and sent her maid to fetch it."

Before constructing/being instructed with respect to the kibotos, Noah took heed or eulabeomai. For the only other New Testament occurrence, cf. Acts 23.10: "The tribune, afraid that Paul would be torn in pieces by them." In the verse at hand the sentiment of anxiety contained in this verb pertains to the saving (soteria) of Noah’s household (oikos). A certain parallel exists between this household and the ark in which it was inserted. The final touch to Noah’s soteria, as it were, is when "the Lord shut him in" [Gen 7.16].

The verb act of constructing the kibotos was a condemnation or katakrino (verb). Note another use of kata prefixed to the verb, as if to parallel that of kataskeuazo (to construct), implying that a plan of sorts were being followed. Such condemnation was not directly evident to Noah’s contemporaries who, according to Mt 24.38, "were eating and drinking, marrying and giving in marriage." Kosmos (world) is the object of Noah’s censure; compare aion as world in 11.3.

Righteousness of dikaiosune results from faith ("by or kata faith"), a third feature of faith in addition to hupostasis and elegchos of 11.1. Also we have a third use of kata in the same verse or an order with regard to faith. More accurately, Noah becomes an heir of such righteousness or kleronomos. Cf. 6.17: "So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he interposed with an oath."

With respect to Abraham, there is a correspondence between his pistis and obedience (hupakouo, verb). I.e., faith primed him, as it were, to listen (this verb’s fundamental meaning) or more specifically, his capacity of "listening under" (hupo). Cf. 5.9: "he became the source of eternal salvation to all who obey him."

Abraham’s "listening under" took the form of migration, of going out (ex-erchomai) into (eis) an unknown destination or place (topos). Even though he was in the process of migrating, Abraham carried with him the hupo of hup-akouo, as it were, throughout his journey. This ex-eis process culminates in Abraham’s inheritance or "into (eis) inheritance" (kleronomia). Cf. 9.15: "so that those who are called may receive the promised eternal inheritance."

Abraham goes out (ex-erchomai again) without knowing (epistamai) his destination; the latter verb implies being acquainted with someone or something, "being epi" or upon the object of one’s knowledge. "Brethren, you know that in the early days God made choice among you" [Acts 15.7]. As for this not-knowing, Abraham and his family departed for Canaan, more specifically, Shechem (cf. 12.6), which was a commercial crossroads at the time. That is to say, Abraham did not randomly set off but had many people with him, so most likely he choose a well-established road. Abraham did not "go out" alone but enjoyed the company of family members. Compare with Moses later on who left Egypt with the Israelites but did not see the promised land.

Sojourned (paroikeo): literally, to dwell alongside (para) of in the sense of having a temporary residence. "Are you the only visitor to Jerusalem who does not know the things that happened there in these days" [Lk 24.18]? In the verse at hand, Abraham lives para, as it were, with respect to th