also testifies
The word "testifies" comes from the Greek "μαρτυρεῖ" (martyrei), which means to bear witness or give evidence. This term is often used in legal contexts, suggesting a formal and authoritative declaration. The Holy Spirit's testimony is not just a passive observation but an active declaration of truth. In the historical context of the early church, the testimony of the Holy Spirit was crucial for affirming the teachings of the apostles and the authenticity of the new covenant established through Jesus Christ.

to us
The phrase "to us" indicates the recipients of the Holy Spirit's testimony, which includes the original audience of the letter to the Hebrews and, by extension, all believers. This personal address highlights the intimate relationship between God and His people, where the Holy Spirit communicates directly to the hearts and minds of believers. The historical context of the early Christian community, which faced persecution and doubt, underscores the importance of this divine communication as a source of encouragement and assurance.

about this
The phrase "about this" refers to the subject matter of the Holy Spirit's testimony, which, in the broader context of Hebrews 10, is the new covenant and the perfect sacrifice of Jesus Christ. The Greek word "τοῦτο" (touto) is a demonstrative pronoun, pointing to the specific revelation and promises of God. Understanding "this" in the context of the new covenant is crucial, as it represents the fulfillment of Old Testament prophecies and the establishment of a new relationship between God and humanity through Christ's atoning work.

First He says
The phrase "First He says" introduces a quotation from the Old Testament, specifically from Jeremiah 31:33-34, which is a prophecy about the new covenant. The Greek word "λέγει" (legei) means "says" or "declares," indicating a direct and authoritative statement. The use of "First" suggests a sequence, implying that the Holy Spirit's testimony is ongoing and multifaceted. This introduction sets the stage for the profound truth that follows, emphasizing the continuity and fulfillment of God's promises from the Old Testament to the New Testament era.

After that he had said before.--Rather, after He hath said. The word "before" is not in the best MSS.

(1) words in the quotation itself could not well be intended to be understood as the quoter's own;

(2) the quotation down to ver. 17 is continuous, whereas the citation of ver. 17 is in the original passage of Jeremiah separated from the preceding one;

(3) the logical conclusion intended to be drawn requires ver. 17 to be the apodosis. For the writer's purpose in referring once more to Jeremiah's prediction of the" new covenant" is to show from it the completeness and finality of Christ's atonement; and this, he argues, follows from this characteristic of the "new covenant" being added to the previous description of it - "Their sins and iniquities will I remember no more." CH. 10:19-END. HORTATORY PORTION OF THE EPISTLE. The great doctrine of Christ's eternal priesthood having been led up to, established by argument, and at length fully expounded, it remains only to press the practical result of a belief in it in alternate tones of encouragement and of warning. We have seen that, even in the earlier chapters, hortatory passages were frequently interposed, showing the purpose all along in the writer's mind. In the central and deepest part of the argument (Hebrews 7:1-10:19) there were none, close and uninterrupted attention to the course of thought being then demanded. But now, the argument being completed, the previous exhortations are taken up again, and enforced in consequently fuller and deeper tones. The connection of thought between these final admonitions and those previously interposed is evident when we compare the very expressions in Hebrews 10:19-23 with those in Hebrews 4:14-16, and the warnings of Hebrews 10:26, etc., with those of Hebrews 6:4, etc. Thus appears, as in other ways also, the carefully arranged plan of the Epistle, different in this respect from the undoubted Epistles of St. Paul, in which the thoughts generally follow each other without great regard to artistic arrangement. This, however, is in itself by no means conclusive against St. Paul's authorship, since there would be likely to be just this difference between a set treatise composed for a purpose, and a letter written currente calamo by the same author. It does, however, mark a different class of composition, and is suggestive, as far as it goes, of a different writer.

Parallel Commentaries ...