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Heb_10:23. The words: καὶ λελουμένοι τὸ σῶμα ὕδατι καθαρῷ , are, by the Peshito, by Primasius, Faber Stapulensis, Luther, Estius, Wolf, Baumgarten, Storr, Kuinoel, Bleek, Stein, de Wette, Bloomfield, Bisping, Delitzsch, Riehm (Lehrbegr. des Hebräerbr. p. 741, Obs.), Alford, Maier, Kluge, and others, combined in one, and referred still to προσερχώμεθα , Heb_10:22, as a second participial clause. Better, nevertheless, shall we conjoin καί with κατέχωμεν ; so that λελουμένοι τὸ σῶμα ὕδατι καθαρῷ becomes a parenthetic clause, which specifies the subjective qualification to the κατέχειν , exactly as ἐῤῥαντισμένοι κ . τ . λ ., Heb_10:22, brought out the subjective qualification to the προσέρχεσθαι . In connection with the first-named construction,[102] the rhythmical symmetry of the members, Heb_10:22-23, would be needlessly sacrificed, and ΚΑΤΈΧΩΜΕΝ stand there too much torn from the context. For the supposition that ΚΑΊ might have been wanting before ΚΑΤΈΧΩΜΕΝ , since a third verb ( ΚΑΤΑΝΟῶΜΕΝ ) follows at Heb_10:24, the placing of the ΚΑΊ was thus necessary only before this last, is erroneous; inasmuch as the author could hardly, from the very outset, comprehend Heb_10:24 in thought with Heb_10:22, and Heb_10:23, on the contrary, only brings in later that which is observed at Heb_10:24 as a new and independent exhortation, while ΠΡΟΣΕΡΧΏΜΕΘΑ … ΚΑῚ ΚΑΤΈΧΩΜΕΝ stands together in the closest inner relation (as a decided approaching to the communion with God opened up by Christ, and a persevering maintenance of the same).
ΛΕΛΟΥΜΈΝΟΙ ΤῸ ΣῶΜΑ ὝΔΑΤΙ ΚΑΘΑΡῷ ] inasmuch as our body has been washed with pure water [washed as regards the body with pure water]. Reference to the sanctifying of Christians by Christian baptism. Comp. Eph_5:26; Tit_3:5. Analogon in the Levitical domain the washings, Exo_29:4; Exo_30:19 ff; Exo_40:30 ff.; Lev_16:4. To find denoted in a merely figurative sense (to the exclusion of baptism), with Calvin [Owen] and others, in accordance with Eze_36:25 : the communication of the Holy Ghost; or, with Limborch, Ebrard, and others: the being cleansed from sins; or, with [Piscator and] Reuss: the blood of Christ (“Il s’agit ici, comme dans toute cette partie de l’épître, du sang de Christ. C’est ce sang, qui nous lave mieux que l’eau des Lévites”); or, with Schlichting: “Christi spiritus et doctrina, seu spiritualis illa aqua, qua suos perfundit Christus, ipsius etiam sanguine non excluso,” we are forbidden by the addition of τὸ σῶμα , which implies likewise the reminiscence of an outward act.
ΚΑΘΑΡῷ ] that which is pure, and in consequence thereof also makes pure.
κατέχωμεν τὴν ὁμολογίαν τῆς ἐλπίδος ἀκλινῆ ] let us hold fast the confession of hope as an unbending, unswerving one.
κατέχωμεν ] inasmuch as the ὉΜΟΛΟΓΊΑ became at once, with baptism, the possession of believers.
ΤῊΝ ὉΜΟΛΟΓΊΑΝ ] may here be taken actively (the confessing of the hope), but it may also be taken passively (the confession which has as its subject the Christian’s hope).
ἀκλινῆ ] stronger than ΒΕΒΑΊΑΝ , Heb_3:6; Heb_3:14.
ΠΙΣΤῸς ΓᾺΡ Ὁ ἘΠΑΓΓΕΙΛΆΜΕΝΟς ] for faithful (so that He keeps that which He promises; comp. 1Co_1:9; 1Co_10:13; 1Th_5:24) is He who has given the promises (namely, God). Ground of encouragement for the κατέχειν .
[102] A third mode of combining, followed by Hofmann (Schrifthbew. II. 2, 2 Aufl. p. 178 f.), according to which ἐῤῥαντισμένοι is separated by a full stop from that which precedes, and is conjoined with κατέχωμεν , will—since thereby the harmonic clause-formation of the whole delicately-arranged period, vv. 19–23, is rudely shattered—hardly meet with approval on any side. The period so euphoniously commenced would be lacking in the appropriate conclusion, the supposed new clause in the appropriate beginning.