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The apostle knew very well that the Hebrews, to whom he wrote, were strangely fond of the Levitical dispensation, and therefore he fills his mouth with arguments to wean them from it; and in order thereto proceeds in this chapter, I. To lay low the whole of that priesthood and sacrifice, Heb 10:1-6. II. He raises and exalts the priesthood of Christ very high, that he might effectually recommend him and his gospel to them, Heb 10:7-18. III. He shows to believers the honours and dignities of their state, and calls them to suitable duties, Heb 10:19-39.

Analysis Of The Chapter

The general subject of this chapter Hebrews 10 is the sacrifice which Christ has made for sin, and the consequences which flow from the fact, that he has made a sufficient atonement. In chapter IX. the apostle had shown that the Jewish rites were designed to be temporary and typical, and that the offerings which were made under that dispensation could never remove sin. In this chapter he shows that the true sacrifice had been made, by which sin could be pardoned, and that certain very important consequences followed from that fact. The subject of "sacrifice" was the most important part of the Jewish economy, and was also the essential thing in the Christian dispensation, and hence, it is that the apostle dwells upon it at so great length. The chapter embraces the following topics.

I. The apostle repeats what he had said before about the inefficacy of the sacrifices made under the Law; Hebrews 10:1-4. The Law was a mere shadow of good things to come, and the sacrifices which were made under it could never render those who offered them perfect. This was conclusively proved by the fact, that they continued constantly to be offered.

II. Since this was the fact in regard to those sacrifices, a better offering had been provided in the gospel by the Redeemer; Hebrews 10:5-10. A body had been prepared him for this work; and when God had said that he had no pleasure in the offerings under the Law, Christ had come and offered his body once for all, in order that an effectual atonement might be made for sin.

III. This sentiment the apostle further illustrates, by showing how this one great offering was connected with the forgiveness of sins; Hebrews 10:11-18. Under the Jewish dispensation, sacrifices were repeated every day; but under the Christian economy, when the sacrifice was once made, he who had offered it sat down forever on the right hand of God, for his great work was done. Having done this, he looked forward to the time when his work would have full effect, and when his enemies would be made his footstool. That this was to be the effect of the offering made by the Messiah, the apostle then shows from the Scriptures themselves, where it is said Jeremiah 31:33-34, that under the gospel the laws of God would be written on the heart, and sin would be remembered no more. There must then be, the apostle inferred, some way by which this was to be secured, and this was by the great sacrifice on the cross, which had the effect of perfecting forever those who were sanctified.

IV. Since it was a fact that such an atonement had been made; that one great offering for sin had been presented to God which was never to be repeated, there were certain consequences which followed from that, which the apostle proceeds to state; Hebrews 10:19-25. They were these:

(a) the privilege of drawing near to God with full assurance of faith Hebrews 10:22;

(b) the duty of holding fast the profession of faith without wavering Hebrews 10:23;

(c) the duty of exhorting one another to fidelity and to good works Hebrews 10:24;

(d) the duty of assembling for public worship, since they had a High Priest in heaven, and might now draw near to God; Hebrews 10:25.

V. As a "reason" for fidelity in the divine life, and for embracing the offer of mercy now made through the one sacrifice on the cross, the apostle urges the consequence which "must" follow from the rejection of that atonement, and especially after having been made acquainted with the truth; Hebrews 10:26-31. The result, says he, must be certain destruction. If that was rejected, there could remain nothing but a fearful looking for of judgment for there was no other way of salvation. In support of this, the apostle refers to what was the effect, under the Law of Moses, of disobedience, and says that, under the greater light of the gospel, much more fearful results must follow.

VI. The chapter closes Hebrews 10:32-39 with an exhortation to fidelity and perseverance. The apostle reminds those to whom he wrote of what they had already endured; encourages them by the commendation of what they had already done, and especially by the kindness which they had shown to him; says that they had need only of patience, and that the time of their deliverance from all trial was not far off, for that he who was to come would come; says that it was their duty to live by faith, but that if any one drew back, God could have no pleasure in him. Having thus in the close of the chapter alluded to the subject of faith, he proceeds in the following chapter to illustrate its value at length. The object of the whole is to encourage Christians to make strenuous efforts for salvation; to guard them against the danger of apostasy; and to exhort them to bear their trials with patience, and with submission to the will of God.

The insufficiency of the legal sacrifices to take away sin, Hebrews 10:1-4. The purpose and will of God, as declared by the Psalmist, relative to the salvation of the world by the incarnation of Christ; and our sanctification through that will, Hebrews 10:5-10. Comparison between the priesthood of Christ and that of the Jews, Hebrews 10:11-14. The new covenant which God promised to make, and the blessings of it, Hebrews 10:15-17. The access which genuine believers have to the holiest by the blood of Jesus, Hebrews 10:18-20. Having a High Priest over the Church of God, we should have faith, walk uprightly, hold fast our profession, exhort and help each other, and maintain Christian communion, Hebrews 10:21-25. The danger and awful consequences of final apostasy, Hebrews 10:26-31. In order to our perseverance, we should often reflect on past mercies, and the support afforded us in temptations and afflictions; and not cast away our confidence, for we shall receive the promise if we patiently fulfill the will of God, Hebrews 10:32-37. The just by faith shall live; but the soul that draws back shall die, Hebrews 10:38. The apostle's confidence in the believing Hebrews, Hebrews 10:39.

INTRODUCTION TO Hebrews 10

In this chapter the apostle pursues his argument, showing the weakness and imperfection of the Levitical priesthood, and the superior excellency of Christ's, which he closes with suitable exhortations to faith on Christ, as the alone high priest, and to a constant profession of him. The imperfection of the Levitical priesthood is proved, from the law by which it was established, being only a shadow of good things to come; from the insufficiency of annual sacrifices to perfect the comers to them, or to purge the consciences of the worshippers from sin; and from the non-cessation of these sacrifices which would have been, if the above ends could have been answered by them, Hebrews 10:1, but on the contrary, by the annual return of these sacrifices, sins are afresh remembered, and very good reason there is for it, since it is an impossible thing that the blood of slain beasts should take away sin, Hebrews 10:3 moreover, the apostle proves the insufficiency of such sacrifices, by a divine testimony, out of Psalm 40:6 by which it appears, that they are not agreeable to the will of God, and are rejected by him as useless, Hebrews 10:5 and this leads the apostle to discourse of the excellency of Christ's sacrifice above them; that they are taken away, and his is substituted in their room; that as they are not agreeable to the will of God, his is a fulfilment of it; that though they could not expiate sin, yet by the offering up of the body of Christ, once for all, his people are sanctified, or their sins are expiated, Hebrews 10:9 and this is further illustrated by a comparison between the priests under the law, and Christ; they were many, he but one; they daily offered the same sacrifices, he offered but one sacrifice; theirs could not take away sin, by his offering he has perfectly expiated the sins of his people; they stood daily ministering, their work being never at an end; he is set down at the right hand of God, expecting his enemies to be made his footstool, having done his work to perfection, Hebrews 10:11 and that legal sacrifices are ceased, and no more to be used, is proved by a testimony of the Holy Ghost, out of Jeremiah 31:33 relating to the covenant of grace, among the promises of which stands that of the forgiveness of sin; from whence the apostle justly concludes, that where remission of sin is, there is, and there needs no more offering for it, Hebrews 10:15 and from hence, the apostle passes to exhortations to the exercise of grace, and discharge of duty, which he strongly urges from the consideration of Christ's priesthood, and the efficacy of it: and first, he presses them to the duty of prayer, to draw nigh to God to the throne of his grace. The manner in which he would have them approach to God, is in the sincerity of their hearts, in a plerophory of faith, an high and full exercise of it, and impurity of soul and body: the motives or encouragements to it are taken from their having boldness and liberty to enter by faith into heaven itself with their prayers, through the blood of Jesus; from there being a new and living way opened for them through, the flesh of Christ; and from their having such an high priest over the house of God as he is, Hebrews 10:19, and next he exhorts them to a constant and steadfast profession of their faith, to which he animates them by the faithfulness of a promising God, who will never leave nor forsake his people, Hebrews 10:23 and then to consider one another in their church relation, and to stir up one another to the exercise of the grace of love, and to the performance of good works, Hebrews 10:24, and also not to forsake their public assemblies, as was the custom of some, but to exhort each other to greater diligence in attending there, especially since they might observe that a time of great tribulation was at hand, Hebrews 10:25 and in order to deter from apostasy, which is expressed by a sinning wilfully, after a man has received and professed the knowledge of the truth, the apostle observes that the destruction of such is inevitable; since there never will be another propitiatory sacrifice offered up, and therefore there can be no other than a dreadful expectation of an awful judgment, and of the wrath of God, which, like a consuming fire, will destroy such adversaries of Christ, Hebrews 10:26 the justice of which is argued from the less to the greater; that if the transgressors of the law of Moses had no mercy shown them, but died when there were proper and sufficient witnesses of their crimes, then such must be deserving of a far greater punishment, who treat with the greatest rudeness the person of the Son of God, and his precious blood, and with the greatest contempt the person and grace of the Holy Spirit, Hebrews 10:28, and such persons have reason to expect the vengeance of God will fall on them, since it is threatened them in the word of God, Deuteronomy 32:35 and a dreadful thing it is to fall into his hands, Hebrews 10:30. But in order to encourage these believing Hebrews to hold on and out unto the end, the apostle puts them in mind of their good beginning, how well they set out, and how bravely they behaved, by bearing afflictions and reproaches themselves; by being the companions of those that were afflicted and reproached; by having compassion on the apostle when in bonds; and by cheerfully suffering the loss of their goods upon this consideration, that they had in heaven a better and a more enduring substance, Hebrews 10:32 wherefore it would be exceeding wrong and very unbecoming, after all this, to drop their faith and a profession of it, which otherwise would issue in the enjoyment of the great recompense of reward, Hebrews 10:35 and as patience is necessary, it is right to exercise it under sufferings for Christ's sake, partly because it is doing the will of God, and partly because that after that is done, such shall receive the promised happiness; and what may serve the more to engage to the exercise of it is, it is but a little while and Christ will come and put an end to all the sufferings of his people, Hebrews 10:36 and that faith should be in exercise, is proved from a divine testimony, Habakkuk 2:4 and so must be pleasing to God, when the contrary is highly resented by him, Hebrews 10:38 and now, lest the believing Hebrews should conclude from all this that the apostle suspected them as going into apostasy, he declares his belief, that he and they were not in the number of apostates, but of believers, whose souls would be saved, Hebrews 10:39.

X.

The latter part of the ninth chapter was an expansion of Hebrews 10:11-12. In particular, Hebrews 10:23-28 have been occupied with the theme, “Christ entered once for all into the Holy Place, having won eternal redemption.” The repeated offerings presented by the high priests have been contrasted with the sacrifice which He has offered. To this thought the opening verses of this chapter attach themselves, explaining more fully the inefficacy of the one, the power and virtue of the other. Gradually the main thoughts of the preceding chapters are gathered up, and the last and chief division of the argument of the Epistle is brought to a close in Hebrews 10:18.

Ch. 10. The first eighteen verses of this chapter are a summary, rich with fresh thoughts and illustrations, of the topics on which he has been dwelling; namely (1) The one sacrifice of Christ compared with the many Levitic sacrifices (1–10). (2) The perfectness of His finished work (11–18). The remainder of the chapter is occupied with one of the earnest exhortations (19–25) and solemn warnings (25–31), followed by fresh appeals and encouragements (32–39), by which the writer shews throughout that his object in writing is not speculative or theological, but essentially practical and moral.

CHAPTER 10

Hebrews 10:1 reads in the Recepta: Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν, οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, κατʼ ἐνιαυτὸν ταῖς αὐταῖς θυσίαις, ἃς προσφέρουσιν εἰς τὸ διηνεκές, οὐδέποτε δύναται τοὺς προσερχομένους τελειῶσαι. Instead thereof, Lachm. takes the words Σκιὰν … πραγμάτων as an independent clause, placing a full stop after πραγμάτων. He then, in the stereotype edition, omits the relative before προσφέρουσιν,—while in the larger edition he has again added the ἅς of the Recepta before this verb,—places a comma after προσφἐρουσιν, and writes δύνανται in place of δύναται. This punctuation and form of the text given by Lachm. is in all essential respects to be unhesitatingly rejected. In connection with the breaking off of the opening words of the verse into an independent statement, ἐστίν must be supplemented to ἔχων. Such supplementing, however, would be altogether opposed to the linguistic character of the Epistle to the Hebrews; moreover, it would remain inexplicable, from the very brevity of the clause, how the participle ἔχων should come to be written for the finite tense ἔχει, which naturally suggests itself. In addition to this, the joining to that which precedes by means of γάρ would occasion a difficulty, and the clause following would become an asyndeton. Besides, this following clause, in the absence of any connecting relative, would not even comply with the laws of grammar. The relative before προσφέρουσιν is wanting in A, 2, 7* 17, 47, Syr. utr. Arm., and A** 31, Syr. Philonex. then insert αἵ before old οὐδέποτε. Instead of the Recepta ἃς προσφέρ. there is found, however, in D* L (?), 73, 137, in an ancient fragment with Matthaei, which Tisch., in the edit. 7 (comp. Pars I. p. cxci.), has designated as N, with Theodoret, as well as in a MS. of Chrysostom and in the Latin version of D E: αἷς προσφέρ., and the latter is preferred by Bleek, Tisch. and Alford. Yet the Recepta ἅς, which is supported by C D*** E (?) K א, the majority of the cursives, and many Fathers, is to be defended. Since the three words immediately preceding end in αις, ἅς might easily also be changed into αἷς. The Recepta δύναται, finally, is attested by D (* and *) E K L, very many cursives, Vulg. It. Copt, al., Chrys. Theodoret (text), Oecum. (comm.) al., while the plural δύνανται (preferred also by Tisch. 1, and already placed by Griesbach upon the inner margin) is presented by A C D א, about thirty cursives, Syr. al., Chrys. (codd.) Theodoret (comm.?), Damasc. Theophyl. al. But the plural is devoid of sense, and can on that account be regarded only as a transcriber’s error, which was occasioned by the foregoing plural προσφέρουσιν.

Hebrews 10:2. Ἐπεὶ οὐκ ἂν ἐπαύσαντο] Elz.: ἐπεὶ ἂν ἐπαύσαντο. Against the decisive authority of all uncial mss., of most cursives, vss. and Fathers.

The preference to the Recepta κεκαθαρμένους is deserved by κεκαθαρισμένους (approved by Grotius, Bleek, Tisch. 1 and 8, Delitzsch, Alford), as better attested. In favour of κεκαθαρισμένους pleads not only the testimony of D E K א, 23** 37, 39, al., but also the form which in A C has arisen as a transcriber’s error from the same κεκαθερισμένους, which latter Lachm. has adopted.

Hebrews 10:6. Recepta here and Hebrews 10:8 : εὐδόκησας. Better attested, however, here (by A C D* E, the early fragment in Matth. al.) and Hebrews 10:8 (by A D* [E?], al., Cyr. Theodoret) is the reading, chosen by Lachm. Tisch. and Alford, as also approved by Delitzsch: ηὐδόκησας.

Hebrews 10:8. In place of the Recepta θυσίαν καὶ προσφοράν, Lachm. Bleek, Tisch. Delitzsch, Alford rightly read the plural: θυσίας καὶ προσφοράς, in accordance with A C D* א* 17, 23, 57, al., Vulg. It. Syr. Copt. Sahid. Arab. Erp. Cyril. Already commended to attention by Griesbach. The singular is a later change, with a view to its conformation to Hebrews 10:5.

In like manner we have, with Lachm. and Tisch., to delete τόν, which the Recepta adds before νόμον, as not being found in A C, א, 37, 46, 71, 73, al., Sahid. Cyril, Chrys. Theodoret. The insertion of the article was more easily possible than its rejection.

Hebrews 10:9. τοῦ ποιῆσαι] Elz.: τοῦ ποιῆσαι, ὁ θεός. Against A C D E K א* 17, 39, 46, al. mult. It. Copt, al., ὁ θεός is a complementary addition from Hebrews 10:7. Rightly deleted by Griesbach, Lachm. Scholz, Bleek, de Wette, Tisch. Delitzsch, Alford, Reiche.

Hebrews 10:10. Instead of the mere διά in the Recepta, Matthaei and Tisch. 2 and 7 read, after the precedent of the Edd. Complutens. Erasm. Colin. Stephan.: οἱ διά. Bloomfield places οἱ within brackets. But οἱ (sc. ἡγιασμένοι) is wanting in A C D* E* א, 31, 47, al., Chrys. Theodoret, and owes its origin to an error of the eye, in that the termination σμένοι in ἡγιασμένοι gave rise to the writing of ἐσμὲν οἱ.

In place of τοῦ σώματος in the Recepta, D* E, with their Latin translation, have τοῦ αἵματος. Mistaken emendation, since τοῦ σώματος, Hebrews 10:10, was chosen in manifest correspondence to the citation σῶμα δὲ κατηρτίσω μοι, Hebrews 10:5.

Ἰησοῦ Χριστοῦ] Elz.: τοῦ Ἰησοῦ Χριστοῦ. But the article has against it the testimony of all the uncials, many cursives and Fathers, and is rightly rejected by Griesbach, Matthaei, Scholz, Lachm. Bleek, Tisch. Delitzsch, Alford.

Hebrews 10:11. Elz. Griesbach, Matthaei, Scholz, Tisch. 2, 7, and 8, Bloomfield, Reiche read: πᾶς μὲν ἱερεύς. Defended also by Böhme, Tholuck, and Delitzsch. The preference, however, is deserved by the reading: πᾶς μὲν ἀρχιερεύς, which is furnished by A C, 31, 37, 46, al., Syr. utr. (yet in the Philonex. with an asterisk) Basm. Aeth. Arm. Theodoret (text), Cyril Euthal. al., was already adopted in the Editt. Complut. Plantin. Genev., and more recently has been restored by Lachm. Bleek, Tisch. 1, and Alford. If the ordinary Levitical priests had been intended, οἱ ἱερεῖς would, as is rightly observed by Bleek, have been written instead of πᾶς ἱερεύς, since each single Levitical priest had by no means daily to offer sacrifice. Less unsuitable, on the other hand, is the statement of the daily presentation of sacrifice in regard to the high priest, since that which was true of the Levitical priests in general could indeed be ascribed to the high priest as the head and representative of the same. In any case we have here, at the close of the argument, and because of the parallel with the person of Christ, to expect not so much the mention of the ordinary Jewish priest, as the mention of the Jewish high priest. The reading: πᾶς μὲν ἱερεύς, is therefore to be looked upon as a later correction, made on account of the following καθʼ ἡμέραν, since this stood in apparent contradiction to πᾶς μὲν ἀρχιερεύς.

Hebrews 10:12. οὗτος δέ] Elz. Matthaei, Tisch. 2 and 7, Bloomfield: αὐτὸς δέ. But οὗτος δέ (recommended by Griesbach; adopted by Lachm. Bleek, Scholz, Tisch. 1 and 8, Alford, Reiche; approved also by Delitzsch) is demanded by the preponderating authority of A C D* E א, 67** 80, 116, al., Syr. utr. Arr. Copt. Basm. Aeth. Arm. It. Vulg. al., Chrys. Cyr. Damasc. al.

Instead of the Recepta: ἐν δεξιᾷ, Lachm. had written in the stereotype edition: ἐκ δεξιῶν, which, however, is only feebly attested by A, 31 (א* has ἐκ δεξιᾷ, which by א*** was changed into ἐν δεξιᾷ). Rightly, therefore, has Lachm. returned in his larger edition to the Recepta.

Hebrews 10:15. μετὰ γὰρ τὸ εἰρηκέναι] Elz. Matth. Scholz, Tisch. 2 and 7, Bloomfield, Reiche: μετὰ γὰρ τὸ προειρηκέναι. Against decisive witnesses (A C D E א, l7, 31, 47, al. m. Syr. utr. Arr. Copt. Basm. Aeth. It. Vulg. Chrys. Theoph. Ambrose, Sedul.). Already held suspected by Griesbach.

Hebrews 10:16. Elz. Griesbach, Matthaei, Scholz, Tisch. 2 and 7, Bloomfield, Alford, Reiche: ἐπὶ τῶν διανοιῶν, after D** and *** E K L, most cursives and vss., Chrys. Theodoret, al., Ambrose, al. On the other hand, A C D* א, 17, 31, 47, al., Vulg. (Amiat. Havlej.* Tolet.) have: ἐπὶ τὴν διάνοιαν. Approved by Lachm. Bleek, Tisch. 1 and 8, and probably the original reading.

Hebrews 10:17. Elz. Matthaei, Scholz, Bloomfield: μνησθῶ. More correctly, Lachm. Bleek, Tisch. Delitzsch, Alford, after A C D* E א* Hebrews 17: μνησθήσομαι, which Griesbach has placed upon the inner margin. μνησθῶ was carried over from Hebrews 8:12.

Hebrews 10:22. Recepta: ἐῤῥαντισμένοι. After A C D* א* Lachm. writes: ῥεραντισμένοι, Tisch. and Alford: ῥεραντισμένοι.

Hebrews 10:29. The words ἐν ᾧ ἡγιάσθη are deleted by Lachm. in the stereotype edition; but are rightly, since they are omitted only by A and Chrysostom, retained by him in the larger edition.

Hebrews 10:30. The addition following ἀνταποδώσω in the Recepta: λέγει κύριος, is rejected by Tisch. 1, 2, and 8, after D* א* 17, 23* 67** Vulg. It. Copt. Syr. Aeth. Arab. Erp. Ambr. Bede, and is regarded by Mill (Prolegg. 496), Bengel, Griesbach, and others as probably a gloss. Bloomfield encloses it within brackets. It is nevertheless protected by A D*** E K L א*** etc., Syr. Philonex. al., and many Fathers. Rightly, therefore, has it been received again by Tisch. into the edit. vii. Delitzsch, Alford, and Reiche also have lately decided in favour of its genuineness.

The Recepta κύριος κρινεῖ we have, with Lachm. Tisch. and Alford, after A D E K א* 31, 73, al., Vulg. It. Syr. utr. Aeth. Theodoret (semel), to transpose into κρινεῖ κύριος. Bleek and Delitzsch read, after D E, 55, 71, Vulg. It. Theodoret (sem.): ὅτι κρινεῖ κύριος. Quite similarly, LXX. Deuteronomy 32:36; Psalm 135:14.

Hebrews 10:34. τοῖς δεσμίοις] Thus we have to read, with Griesbach, Lachm. Scholz, Bleek, Tisch. Delitzsch, Alford, Reiche, and others, after A D* [as Cod. B breaks off at Hebrews 9:14, so also Hebrews 10:24 to Hebrews 12:15 is wanting in Cod. C] 47, 67** 73, al, Syr. utr. Arab. Erpen. Copt. Arm. Vulg. Chrys. Antioch. Damasc. Theodoret (comm.), Oecum. (comm.) Pelag. Ambrose, al. From τοῖς δεσμίοις arose, by a slip on the part of the copyist, τοῖς δεσμοῖς, which is found with Origen, Exhort. ad martyr. 44, and to which the vinculis eorum of the Latin translation in D E corresponds; while, then, τοῖς δεσμοῖς was completed by means of a gloss into the Recepta, still defended by Matthaei, Bloomfield, M‘Caul, and Hofmann: τοῖς δεσμοῖς μου (D*** E K L א, etc.), in that Paul was regarded as the author of the epistle, and thus was found expressed an acknowledgment of the sympathy manifested by the Palestinian Christians towards himself during his imprisonment.

In that which follows, the reading: ἔχειν ἑαυτοῖς, very strongly confirmed by D E K L, almost sixty cursives, Chrys. Theodoret, Isidor. iii. 225, Damasc. Theoph., already adopted into the Editt. Complut. Erasm. 1, Steph. 1 and 2, and later preferred by Bengel, Griesbach, Matthaei, Knapp, Scholz, Tisch. 2 and 7, Delitzsch, Alford, Reiche, is to be held the original one, inasmuch as from this reading the rise, as well of the Recepta: ἔχειν ἐν ἑαυτοῖς (which, as it would seem, rests only upon a few cursives), as also of the reading afforded by A א, four cursives, the early fragment in Matthaei, Vulg. It. al., and followed by Lachm. Bleek, Tisch. 1 and Hebrews 8 : ἔχειν ἑαυτούς, is to be explained.

The addition: ἐν οὐρανοῖς after ὕπαρξιν in the Recepta is wanting in A D* א* 17, in the early fragment with Matthaei in the text, in Copt. Aeth. Vulg. It., with Clem. Al. Bed., and stands with Theodoret only after μένουσαν. Elucidatory gloss, suspected by Mill (Prolegg. 1208) and Griesbach, rightly rejected by Lachm. Bleek, Tisch. Delitzsch, Alford.

Hebrews 10:35. Recepta: μισθαποδοσίαν μεγάλην. With Lachm. Bleek, Tisch. 1, 7, and 8, Alford, we have to transpose into μεγάλην μισθαποδοσίαν, after A D E א, the early fragment in Matthaei, 73, 116, al., Clem. Al. Orig. Eus. It. Vulg. Copt. al.

Hebrews 10:38. The Recepta omits the μον, which is found in most MSS. of the LXX. after πίστεως. D* Syr. utr. Copt., the Latin version in D E, Eus. Theodoret (alic.), Cypr. Jerome have it after πίστεως. On the other hand, it is found after δίκαιος in A א, Arm. Vulg., in the early fragment with Matthaei by the first hand, with Clem. Al. Eus. (alic.) Theodoret (alic.), Proc. Sedul. Bed. Lachm. Bleek, Tisch. and Alford have adopted it at this latter place, and probably the author of the Epistle to the Hebrews so read, inasmuch as it is found with the LXX. at this place in Cod. A.