Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many (or, according to the more probable reading, the many, i.e. the general community) be defiled. In this, the usual rendering of the verse, ᾗ is supplied, so as to make μήτις ὑστερῶν mean "lest there be any one that fails." But this is not necessary; the verb ἐνοχλῇ ("trouble you") may be common both to the first μήτις and to μήτις ῥίζα, thus: "Lest any one failing … lest any root … trouble you." The sentence may have been broken off after its first clause in order to bring in the appropriate quotation from Deuteronomy 29:18, which in our A.V. runs thus: "Lest there should be among you a root that beareth gall and wormwood." The Vatican text of the LXX. has ΄ήτις ἐστὶν ἐν ὑμῖν ῥίζα ἄνω φύουσα ἐν χολῇ καὶ πικρίᾳ: the Alexandrian, which seems to be followed here, has ΄ήτις ἐστὶν ἐν ὑμῖν δίζα πικοίας ἄνω φύουσα ἐκογλῆ καὶ πικρίᾳ. The reference in the speech of Moses is to the future possibility of any "man, or we man, or family, or tribe" turning from the LORD to go and serve the gods of the nations, and so involving, not only themselves, but even the whole people in a curse. The figure is that of a plant being allowed to grow of such a nature at its root as to bear bitter and pernicious fruit. There is no special allusion in the word "bitterness" to disturbance of "peace" by dissensions; for this is not the idea in the original passage, nor is it carried out in the following verses of the Epistle. (Cf. Acts 8:23, "Thou art in the gall of bitterness ( εἰς χολὴν πικρίας)")
Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited (i.e. desired to inherit) the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. The word "fornicator" is to be understood literally, not figuratively (as Ebrard) of spiritual fornication (see ἁγιασμὸν, Hebrews 12:14). βέβηλος ("profane") denotes one outside the sphere of sanctity, and so debarred from sacred privileges. Esau is appropriately adduced as a notable instance in the Old Testament of a person thus profane, and especially, in the way of warning, of one who lost irrecoverably the privileges which in his profaneness he had scorned. It is immaterial whether Esau himself is intended to be designated as a fornicator ( πόρνος) as well as profane ( βέβηλος). The essential moral of his history is this: being the firstborn of Israel, and so the primary inheritor of the promises made to Abraham, he set no store by the privilege, and so lost it irretrievably. In early life he so lightly esteemed his birthright as the eldest born (carrying with it, as is supposed, in the patriarchal age, the priesthood of the family, and in his case, as might be presumed, the custody and transmission of the promises) that he parted with it for the gratification of a passing appetite. His words on that occasion expressed the limit of his aims and interests: "Behold, I am at the point to die: and what profit shall this birthright do to me?" Later in life he nevertheless presented himself to claim the blessing of the firstborn from his dying father, but found that he had been forestalled. It does not appear that he had meanwhile changed his mode of life or made amends for his former carelessness; still, he felt now that he had lost something worth having, and was grieved exceedingly. But not even his "great and exceeding bitter cry" availed then to recover what was forfeited. And so neither he nor his seed had part or lot in the Abrahamic promises: the time of opportunity was gone forever. There is some doubt with regard to the latter part of Hebrews 12:17,