13:1 {Brotherly love} (\philadelphia\). Late word from
\philadelphos\ (#1Pe 3:8). See #1Th 4:9. It is always in order
in a church. {To show love unto strangers} (\týs philoxenias\).
Old word for hospitality, from \philoxenos\ (#1Ti 3:2), in N.T.
only here and #Ro 12:3. In genitive case with \epilanthanesthe\
(present middle imperative, cf. #Heb 6:10). {Have entertained
angels unawares} (\elathon xenisantes aggelous\). Second aorist
active indicative of \lanthanÏ\, old verb to escape notice and
first aorist active participle of \xenizÏ\, old verb to entertain
a guest (\xenos\, stranger), according to a classic idiom seen
with \lanthanÏ, tugchanÏ, phthanÏ\, by which the chief idea is
expressed by the participle (supplementary participle), here
meaning, "some escaped notice when entertaining angels." The
reference is to #Ge 18; 19 (Abraham and Sarah did this very
thing).

13:2 {As bound with them} (\hÏs sundedemenoi\). Perfect passive
participle of \sundeÏ\, old verb, here only in N.T. For sympathy
with prisoners see #10:34. {As being yourselves also in the
body} (\hÏs kai autoi ontes en sÏmati\). And so subject to evil
treatment. See #11:37 for \kakoucheÏ\ and #11:25 for
\sunkakoucheÏ\.

13:4 {Let marriage be} (\ho gamos\). No verb in the Greek. The
copula can be supplied either \estin\ (is) or \estÏ\ (let be,
imperative). {Had in honour} (\timios\). Old adjective from
\timý\ (honour) as in #Ac 5:34. \Gamos\ elsewhere in the N.T.,
means the wedding or wedding feast (#Mt 22:29; Joh 2:1).
{Undefiled} (\amiantos\). Old compound word (alpha privative and
verbal of \miainÏ\, to defile), already in #Heb 7:26. \MiainÏ
týn koitýn\ is a common expression for adultery. {Fornicators}
(\pornous\). Unmarried and impure. {Adulterers} (\moichous\).
Impure married persons. God will judge both classes whether men
do or not.

13:5 {Be ye free from the love of money} (\aphilarguros ho
tropos\). No copula, but supply \esto\: "Let your manner of life
(\tropos\, way, #Mt 23:37), be without love of money"
(\aphilarguros\, double compound), once found only in the N.T.,
here and #1Ti 3:3, but now several times--or the adverb
\aphilargurÏs\ --in papyri and inscriptions (Deissmann, _Light_,
etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The
N.T. is full of the peril of money on the character as modern
life is also. {Content with such things as ye have} (\arkoumenoi
tois parousin\). Present passive participle of \arkeÏ\, to
suffice, to be content as in #Lu 3:14. Cf. \autarkýs\ in #Php
4:11. Here in the nominative plural with no substantive or
pronoun (anacoluthon, as in #2Co 1:7) or the participle used as
a principal verb as in #Ro 12:16. "Contented with the present
things" (\tois parousin\, associative instrumental case of \ta
paronta\, present active neuter plural participle of \pareimi\,
to be present or on hand). {For himself hath said} (\autos gar
eirýken\). God himself as in #Ac 20:33 of Christ. Perfect active
indicative as in #1:13; 4:3f.; 10:9. The quotation is a free
paraphrase of #Ge 28:15; De 31:8; Jos 1:5; 1Ch 28:20. Philo (de
Confus. Ling. 32) has it in this form, "a popular paraphrase"
(Moffatt). Note the five negatives strengthening each other (\ou
mý\ with the second aorist active subjunctive \anÏ\ from
\aniými\, to relate, as in #Ac 16:26; \oud' ou mý\ with second
aorist active subjunctive \egkatalipÏ\ from \egkataleipÏ\, to
leave behind, as in #Mt 27:46; 2Ti 4:10). A noble promise in
times of depression.

13:6 {So that we say} (\hÏste hýmas legein\). The usual
construction (the infinitive) with \hÏste\ in the _Koin«_ even
when the idea is result instead of purpose. The accusative
\hýmas\ is that of general reference. {With good courage}
(\tharrountas\). Present active participle of \tharreÏ\ (Ionic
and early Attic \tharseÏ\, #Mt 9:2) as in #2Co 5:6,8. The
accusative agreeing with \hýmas\, "being of good courage." The
quotation is from #Ps 118:6. {My helper} (\emoi boýthos\).
"Helper to me" (ethical dative \emoi\). \Boýthos\ is old
adjective (cf. \boýtheÏ\, to help, #2:18), often in LXX as
substantive, here only in N.T. {I will not fear} (\ou
phobýthýsomai\). Volitive first future passive of \phobeomai\.

13:7 {Remember} (\mnýmoneuete\). Present active imperative of
\mnýmoneuÏ\, old verb to be _mindful_ of (from \mnýmÏn\, mindful)
with genitive (#Joh 15:20) or accusative (#Mt 16:9). "Keep in
mind." Cf. #11:22. {Them that had the rule over you} (\tÏn
hýgoumenÏn humÏn\). Present middle participle of \hýgeomai\ with
genitive of the person (\humÏn\) as in verses #17,24. The author
reminds them of the founders of their church in addition to the
long list of heroes in chapter #Ac 11. See a like exhortation to
respect and follow their leaders in #1Th 5:12f. Few lessons are
harder for the average Christian to learn, viz., good following.
{The word of God} (\ton logon tou theou\). The preaching of these
early disciples, apostles, and prophets (#1Co 1:17). {And
considering the issue of their life} (\hÏn anatheÏrountes týn
ekbasin týs anastrophýs\). No "and" in the Greek, but the
relative \hÏn\ (whose) in the genitive case after \anastrophýs\,
"considering the issue of whose life." Present active participle
of \anatheÏreÏ\, late compound, to look up a subject, to
investigate, to observe accurately, in N.T. only here and #Ac
17:23. \Ekbasis\ is an old word from \ekbainÏ\, to go out (#Heb
11:15, here only in N.T.), originally way out (#1Co 10:13), but
here (only other N.T. example) in sense of end or issue as in
several papyri examples (Moulton and Milligan, _Vocabulary_).
{Imitate their faith} (\mimeisthe týn pistin\). Present middle
imperative of \mimeomai\, old verb (from \mimos\, actor, mimic),
in N.T. only here, #2Th 3:7,9; 3Jo 1:11. Keep on imitating the
faith of the leaders.

13:8 {Jesus Christ is the same yesterday and today, yea and
forever} (\Iýsous Christos echthes kai sýmeron ho autos kai eis
tous aiÏnas\). There is no copula in the Greek. Vincent insists
that \estin\ be supplied between \Iýsous\ and \Christos\, "Jesus
is Christ," but it more naturally comes after \Christos\ as the
Revised Version has it. The old adverb \echthes\ is rare in the
N.T. (#Joh 4:52; Ac 7:28; Heb 13:8). Here it refers to the days
of Christ's flesh (#2:3; 5:7) and to the recent work of the
leaders (#13:7). "Today" (\sýmeron\, #3:15) is the crisis which
confronts them. "Forever" (\eis tous aiÏnas\) is eternity as well
as the Greek can say it. Jesus Christ is eternally "the same"
(#1:12) and the revelation of God in him (#1:1f.) is final and
never to be superseded or supplemented (Moffatt). Hence the peril
of apostasy from the only hope of man.

13:9 {Be not carried away} (\mý parapheresthe\). Prohibition with
\mý\ and present passive imperative of \parapherÏ\, old verb to
lead along (#Jude 1:12), to carry past (#Mr 14:36), to lead
astray as here. {By divers and strange teachings} (\didachais
poikilais kai xenais\). For \poikilos\ (many coloured) see #2:4.
\Xenos\ for guest we have had in #11:13, but here as adjective
meaning unheard of (#1Pe 4:12) as in older Greek also. The new
is not always wrong any more than the old is always right (#Mt
13:52). But the air was already full of new and strange
teachings that fascinated many by their very novelty. The warning
here is always needed. Cf. #Ga 1:6-9; 2Ti 3:16. {That the heart
be established by grace} (\chariti bebaiousthai týn kardian\).
Present passive infinitive of \bebaioÏ\ (from \bainÏ\) to make
stable with the instrumental case \chariti\ (by grace) and the
accusative of general reference (\týn kardian\). How true it is
that in the atmosphere of so many windy theories only the heart
is stable that has an experience of God's grace in Christ. {That
occupied themselves} (\hoi peripatountes\). "That walked" in the
ritualistic Jewish rules about meats. {Were not profited} (\ouk
Ïphelýthýsan\). First aorist passive indicative of \ÏpheleÏ\, to
help. Mere Jewish ceremonialism and ritualism failed to build up
the spiritual life. It was sheer folly to give up Christ for
Pharisaism or for Moses.

13:10 {We have an altar} (\echomen thusiastýrion\). We Christians
have a spiritual altar (\thusiastýrion\), not a literal one
(#7:13). This metaphor is carried out. {Whereof} (\ex hou\). Our
spiritual altar. {The tabernacle} (\týi skýnýi\). Dative case
with \latreuontes\ (serve), \skýný\ being used for "the whole
ceremonial economy" (Vincent) of Judaism.

13:11 {Of those beasts whose blood} (\hÏn zÏÏn to haima toutÏn\).
The antecedent (\zÏÏn\) of \hÏn\ is here incorporated and
attracted into the case of the relative, "the blood of which
beasts" and then \toutÏn\ (genitive demonstrative) is added, "of
these." Cf. #Le 4:12f.,21; 16:27 for the Old Testament ritual in
such cases. This is the only example in the LXX or N.T. where
\zÏÏn\ (animal) is used of a sacrificial victim. See also #Ex
29:14; 32:26f. for burning without the camp.

13:12 {Wherefore Jesus also} (\dio kai Iýsous\). The parallel is
drawn between the O.T. ritual and the better sacrifice of Jesus
already discussed (#9:13-10:18). The purpose of Jesus is shown
(\hina hagiasýi\, \hina\ and the first aorist active subjunctive
of \hagiazÏ\, to sanctify), the means employed (\dia tou idiou
haimatos\, by his own blood), the place of his suffering
(\epathen\, as in #5:8) is also given (\exÏ týs pulýs\, outside
the gate, implied in #Joh 19:17) which phrase corresponds to
"outside the camp" of verse #11.

13:13 {Let us therefore go forth to him} (\toinun exerchÏmetha
pros auton\). Inferential particle (\toi, nun\), usually
post-positive (#Lu 20:25; 1Co 9:26) only N.T. examples. Present
middle volitive subjunctive of \exerchomai\. "Let us keep on
going out there to him." If a separation has to come between
Judaism and Christianity, let us give up Judaism, and go out to
Christ "outside the camp" and take our stand with him there on
Golgotha, "bearing his reproach (\ton oneidismon autou
pherontes\) as Jesus himself endured the Cross despising the
shame (#12:2) and as Moses accepted "the reproach of the
Messiah" (#11:26) in his day. The only decent place for the
follower of Christ is beside the Cross of Christ with the
reproach and the power (#Ro 8:1f.) in it. This is the great
passionate plea of the whole Epistle.

13:14 {An abiding city} (\menousan polin\). Jerusalem has lost
its charm for followers of Christ. Vincent rightly argues that
the Epistle must have been written before the destruction of
Jerusalem else a reference to that event could hardly have been
avoided here. We are now where Abraham was once (#11:10).

13:15 {Through him} (\di' autou\). That is Jesus. He is our
Priest and Sacrifice, the only efficient and sufficient one. {Let
us offer up} (\anapherÏmen\). Present active volitive subjunctive
of \anapherÏ\, "let us keep on offering up." Jesus is living and
let us go to him. {A sacrifice of praise} (\thusian aineseÏs\).
This phrase occurs in #Le 7:12; Ps 54:8. The word \ainesis\
(from \aineÏ\, to praise), common in LXX, is only here in N.T.
{The fruit of lips} (\karpon cheileÏn\). In apposition (\tout
'estin\) and explanation of \thusian aineseÏs\. Cf. #Ho 14:3; Isa
57:19. {Which made confession to his name} (\homologountÏn tÏi
onomati autou\). This use of \homologeÏ\ with the dative in the
sense of praise like \exomologeÏ\ is unique, though the papyri
furnish examples in the sense of gratitude (Moulton and Milligan,
_Vocabulary_).

13:16 {To do good} (\týs eupoiias\). Genitive case. Late compound
from \eupoios\ (\eupoieÏ\), common in Epictetus, but here only in
N.T., a doing good. {To communicate} (\koinÏnias\). Genitive
case. See #2Co 9:13 for use for contribution, beneficence.
Moffatt notes that the three great definitions of worship and
religious service in the N.T. (here, #Ro 12:1f.; Jas 1:27) are
all inward and ethical. {Forget not} (\mý epilanthanesthe\).
Prohibition with \mý\ and the present middle imperative of
\epilanthanÏ\ (#6:10; 13:2). Here with the genitive case. {Is
well pleased} (\euaresteitai\). Present passive indicative of
\euaresteÏ\ (#Heb 11:5). With the associative instrumental case
\thusiais\ (sacrifices).

13:17 {Obey} (\peithesthe\). Present middle imperative of
\peithÏ\ with dative case. {Submit} (\hupeikete\). Present active
imperative of \hupeikÏ\, old compound to yield under, to give up.
Here only in N.T. {They watch} (\agrupnousin\). Present active
indicative of \agrupneÏ\ old verb (from \agreÏ\, to search,
\hupnos\, sleep), to seek after sleep, to be sleepless, be
watchful (#Mr 13:33). {As they that shall give account} (\hÏs
logon apodÏsontes\). Regular Greek idiom with \hÏs\ and the
future participle. For \logon apodidÏmi\, to render account, see
#Mt 12:36. These leaders as good shepherds recognize keenly
their responsibility for the welfare of the flock. {And not with
grief} (\kai mý stenazontes\). "And not groaning" (cf. #Ro
8:23). {Unprofitable} (\alusiteles\). Old double compound
adjective (alpha privative and \lusitelýs\ and this from \luÏ\,
to pay, and \telos\, tax, useful or profitable as #Lu 17:2), not
profitable, not advantageous, by _litotes_, hurtful, pernicious.
Common rhetorical _litotes_, here only in N.T.

13:18 {Honestly} (\kalÏs\). Nobly, honourably. Apparently the
writer is conscious that unworthy motives have been attributed to
him. Cf. Paul in #1Th 2:18; 2Co 1:11f.,17f.

13:19 {That I may be restored to you the sooner} (\hina tacheion
apokatastathÏ humin\). Purpose clause with \hina\ and the first
aorist passive subjunctive of \apokathistými\, an old double
compound as in #Mt 12:13. What is meant by \tacheion\ (#Joh
13:27; 20:4) we do not know, possibly sickness. See verse #23
also for \tacheion\.

13:20 {The God of peace} (\ho theos týs eirýnýs\). God is the
author and giver of peace, a Pauline phrase (6 times) as in #1Th
5:23. {Who brought again from the dead} (\ho anagagÏn ek
nekrÏn\). Second aorist active articular participle of \anagÏ\
(cf. #Ro 10:7), the only direct mention of the resurrection of
Jesus in the Epistle, though implied often (#1:3, etc.). {That
great shepherd of the sheep} (\ton poimena tÏn probatÏn ton
megan\). This phrase occurs in #Isa 63:11 except \ton megan\
which the author adds as in #4:14; 10:21. So here, "the shepherd
of the sheep the great one." {With the blood of the eternal
covenant} (\en haimati diathýkýs aiÏniou\). This language is from
#Zec 9:11. The language reminds us of Christ's own words in #Mr
14:24 (#Mt 26:28; Lu 22:20; 1Co 11:25) about "my blood of the
covenant."

13:21 {Make you perfect} (\katartisai\). First aorist active
optative of \katartizÏ\, to equip, as in #10:5. A wish for the
future. See #1Co 1:10; 2Co 13:11; 2Ti 3:17. {Working in us}
(\poiÏn en hemin\). "Doing in us." Some MSS. read "in you."
{Well-pleasing} (\euareston\). Compound adjective (\eu,
arestos\). Usually with the dative (#Ro 12:2), here with
\enÏpion autou\ more like the Hebrew. This is one of the noblest
doxologies in the N.T.

13:22 {Bear with} (\anechesthe\). Present middle imperative (some
MSS. have \anechesthai\, infinitive) of \anechÏ\ with the
ablative, "hold yourselves back from" as in #Col 3:13. {The word
of exhortation} (\tou logou týs paraklýseÏs\). His description of
the entire Epistle. It certainly is that, a powerful appeal in
fact. {I have written} (\epesteila\). First aorist active
indicative (epistolary aorist) of \epistellÏ\, old word to send a
letter (\epistolý\) as in #Ac 15:20. {In few words} (\dia
bracheÏn\). Common Greek idiom, here only in N.T. (from
\brachus\, brief, short). Cf. \di' oligÏn egrapsa\ in #1Pe 5:12.

13:23 {Hath been set at liberty} (\apolelumenon\). Perfect
passive participle of \apoluÏ\, to set free, in indirect
discourse after \ginÏskete\. Possibly from prison if he came to
Rome at Paul's request (#2Ti 4:11,21). {Shortly} (\tacheion\).
Same comparative as in verse #19, "sooner" than I expect (?).

13:24 {They of Italy} (\hoi apo týs Italias\). Either those with
the author in Italy or those who have come from Italy to the
author outside of Italy.