KJV: By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;
YLT: which way he did initiate for us -- new and living, through the vail, that is, his flesh --
Darby: the new and living way which he has dedicated for us through the veil, that is, his flesh,
ASV: by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh;
| ἐνεκαίνισεν | He dedicated |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐγκαινίζω Sense: to renew. |
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| ἡμῖν | for us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ὁδὸν | a way |
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Parse: Noun, Accusative Feminine Singular Root: ὁδός Sense: properly. |
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| πρόσφατον | new |
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Parse: Adjective, Accusative Feminine Singular Root: πρόσφατος Sense: lately slaughtered, freshly killed. |
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| ζῶσαν | living |
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Parse: Verb, Present Participle Active, Accusative Feminine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| καταπετάσματος | veil |
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Parse: Noun, Genitive Neuter Singular Root: καταπέτασμα Sense: a veil spread out, a curtain. |
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| τοῦτ’ | that |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| σαρκὸς | flesh |
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Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Hebrews 10:20
This “new” Some do take “veil” here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John 1:18; John 14:9). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews 2:17.; Hebrews 4:16). [source]
The A.V. is wrong. Ἣν whichis to be construed with εἴσοδον entranceThus: “having boldness for the entrance which he has inaugurated (or opened) for us - a way new and living.” For ἐνεκαίνισεν see on Hebrews 9:18. The way must be opened, for every other way is closed. Ἐνκαινίζειν in lxx of the inauguration of a house, kingdom, temple, altar. See Deuteronomy 20:5; 1 Samuel 11:14; 1 Kings 8:63; 2 Chronicles 15:8. Πρόσφατον newN.T.oIn lxx, see Numbers 6:3; Deuteronomy 32:17; Psalm 80:9; Ecclesiastes 1:9. The derivation appears to be πρὸς nearto, and φατός slain(from πέμφαμαι , the perfect of φένειν tokill ). According to this the original sense would be newly-slain; and the word was used of one so recently dead as to retain the appearance of life: also, generally, of things which have not lost their character or appearance by the lapse of time; of fishes, fruits, oil, etc., which are fresh; of anger which has not had time to cool. Later the meaning was weakened into new. Note that the contrast is not between a new and an old way, but between a new way and no way. So long as the old division of the tabernacle existed, the way into the holiest was not opened, Hebrews 9:8. Ζῶσαν livingA living way seems a strange expression, but comp. Peter's living stones, 1 Peter 2:5. Christ styles himself both way and life. The bold figure answers to the fact. The new way is through a life to life. [source]
The veil of the holy of holies is rent. Christ's work does not stop short of the believer's complete access to God himself. [source]
Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. [source]
Reverse Greek Commentary Search for Hebrews 10:20
Only here in New Testament, though the kindred adjective, rendered new, is found in Hebrews 10:20. It is derived from φένω , to slay, and the adjective means, originally, lately slain; thencefresh, new, recent. It is quite common in medical writings in this sense. [source]
Rend. “neither hath the first (covenant) been inaugurated without blood.” There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16, Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10: to dedicate, 1 Kings 8:63; John href="/desk/?q=joh+10:22&sr=1">John 10:22. Rend. οὐδὲ neitheras A.V., and not not even, in which case the meaning would be, “not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience,” a thought which would be foreign to the point, which is merely the analogy in the matter of death. [source]
Second aorist middle participle of παραγινομαι paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
Supply διατηκη diathēkē as in Hebrews 9:1. Has been dedicated Stands dedicated. Perfect passive indicative of ενκαινιζο enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια ta enkainia (John 10:22) for the feast of dedication. [source]