In view of their calling, Paul urged his readers not to abandon what he and his associates had taught them in person and by letter. He wanted them to hold firmly to the inspired instructions that he handed on to them (i.e, "the traditions"). [source][source][source]
"We are almost incurably convinced that the use of notebooks is essential to the learning process. This, however, was not the case in the first century. Then it was often held that if a man had to look something up in a book he did not really know it. The true scholar was a person who had committed to memory the things he had learned. Until a man had a teaching in his memory he was not considered really to have mastered it." [1][source]
"There is a distinction in the Pauline writings between the gospel received by revelation (as in Galatians 1:12) and the gospel received by tradition (as in 1 Corinthians 15:3), and the language of didache [2] and paradosis [2]8 is appropriate to the latter, not to the former. Even communications made dia pneumatos [4] must be tested by their conformity to the paradosis and if they conflict with it they are to be refused (cf. 1 Thessalonians 5:19-22)." [5][source]
Context Summary
2Th 2:13-17 - Held Firm And Guarded From Evil
This closing section is full of comfort and inspiration. Believers in Christ are the beloved of God; their salvation dates from His eternal love and choice, and His purpose for us is being wrought out in our characters by the Holy Spirit, who ministers to us through the truth. Our comfort is eternal and our hope is unfailing.
Paul was now preaching at Corinth, and he asks that the gospel may run, 2 Thessalonians 3:1, r.v. Oh, for a divine impatience that we may be content with nothing short of this! When unreasonable and wicked men try you, turn to the Lord, who is faithful to His promises and to His saints. The stronger the gales of opposition and hatred, the deeper should we become established and rooted in the truth. The word direct in 2 Thessalonians 2:5 may be rendered, make a thoroughfare through; that is, we desire that our hearts should be a highway down which the love of God and the patience of our Lord may pass to a world of sin and fret. Let us ever connect the patience and kingdom of our Lord, as in Revelation 1:9. [source]
Chapter Summary: 2Th 2
1Paul urges them to continue stedfast in the truth received; 3shows that there shall be a departure from the faith, 9and a discovery of Antichrist, before the day of the Lord comes; 15repeats his exhortation to stand firm, and prays for them
Greek Commentary for 2 Thessalonians 2:15
So then [αρα ουν] Accordingly then. The illative αρα ara is supported (Ellicott) by the collective ουν oun as in 1 Thessalonians 5:6; Galatians 6:10, etc. Here is the practical conclusion from God‘s elective purpose in such a world crisis. [source]
Stand fast [στηκετε] Present imperative active of the late present στηκο stēko from εστηκα hestēka (perfect active of ιστημι histēmi). See note on 1 Thessalonians 3:8. Hold the traditions (krateite tas paradoseis). Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (κρατεω dia logou), or written, by epistle of ours (Παραδοσις di' epistolēs hēmōn). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over (δια λογου paredōka) unto you.” He praises them because ye “hold fast the traditions even as I delivered them unto you.” The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mark 7:8; Colossians 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. Which ye were taught First aorist passive indicative of παρεδωκα didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
Hold the traditions [krateite tas paradoseis)] Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. [source]
Which ye were taught [δι επιστολης ημων] First aorist passive indicative of παρεδωκα didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
Traditions [παραδόσεις] See on 1 Corinthians 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over ( παραδίδωμι ) a message received from some one else. See 1 Corinthians 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter, 2 Thessalonians 2:2. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:15
1 Corinthians 11:2Ordinances - delivered [παραδόσεις - παρέδωκα] There is a play of two hundred words, both being derived from παραδίδωμι togive over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare 1 Timothy 1:11; 2 Thessalonians 2:15. [source]
Galatians 1:14For the traditions of my fathers [των πατρικων μου παραδοσεων] Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Galatians 1:14Beyond many of mine own age [υπερ πολλους συνηλικιωτας] Later compound form for the Attic ηλικιωτης hēlikiōtēs which occurs in Dion Hal. and inscriptions (from συν sun with, and ηλικια hēlikia age). Paul modestly claims that he went “beyond” Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. For the traditions of my fathers Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Colossians 2:8Lest there shall be any one [μη τις εσται] Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10,2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3,Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8Through his philosophy [δια της πιλοσοπιας] The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10,2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3,Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8Tradition [παραδιδωμι] Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10,2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3,Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Hebrews 4:14A great high priest [αρχιερεα μεγαν] The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Jude 1:3All diligence [πασαν σπουδην] As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Jude 1:3I was constrained [αναγκην εσχον] “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
What do the individual words in 2 Thessalonians 2:15 mean?
Sothenbrothersstand firmandhold fastto thetraditionsthatyou were taughtwhetherbywordorbyletterfrom us
Greek Commentary for 2 Thessalonians 2:15
Accordingly then. The illative αρα ara is supported (Ellicott) by the collective ουν oun as in 1 Thessalonians 5:6; Galatians 6:10, etc. Here is the practical conclusion from God‘s elective purpose in such a world crisis. [source]
Present imperative active of the late present στηκο stēko from εστηκα hestēka (perfect active of ιστημι histēmi). See note on 1 Thessalonians 3:8. Hold the traditions (krateite tas paradoseis). Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word (κρατεω dia logou), or written, by epistle of ours (Παραδοσις di' epistolēs hēmōn). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over (δια λογου paredōka) unto you.” He praises them because ye “hold fast the traditions even as I delivered them unto you.” The tradition may be merely that of men and so worthless and harmful in place of the word of God (Mark 7:8; Colossians 2:6-8). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. Which ye were taught First aorist passive indicative of παρεδωκα didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
Present imperative of krateō old verb, to have masterful grip on a thing, either with genitive (Mark 1:31) or usually the accusative as here. κρατειτε τας παραδοσεις Paradosis (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians 1:14), but the word is a perfectly legitimate one for teaching whether oral, by word Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in 1 Corinthians 11:23 says: “I received from the Lord what I also handed over It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. [source]
First aorist passive indicative of παρεδωκα didaskō to teach, retaining the accusative of the thing in the passive as is common with this verb like doceo in Latin and teach in English. [source]
See on 1 Corinthians 11:2. Not emphasizing a distinction between written and oral tradition. Tradition, in the scriptural sense, may be either written or oral. It implies on the part of a teacher that he is not expressing his own ideas, but is delivering or handing over ( παραδίδωμι ) a message received from some one else. See 1 Corinthians 11:23. The prominent idea of παράδοσις is therefore that of an authority external to the teacher. Comp. by word nor by letter, 2 Thessalonians 2:2. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:15
There is a play of two hundred words, both being derived from παραδίδωμι togive over. Ordinances is a faulty rendering. Better, Rev., traditions. By these words Paul avoids any possible charge of imposing his own notions upon the Church. He delivers to them what had been delivered to him. Compare 1 Timothy 1:11; 2 Thessalonians 2:15. [source]
Used absolutely, as 2 Thessalonians 2:15. Mostly in Paul. See on 1 Thessalonians 3:8. [source]
The Pharisaic traditions which had been engrafted on the law. See Matthew 15:2, Matthew 15:6; Mark 7:3, Mark 7:13, and on 2 Thessalonians 2:15. [source]
Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Later compound form for the Attic ηλικιωτης hēlikiōtēs which occurs in Dion Hal. and inscriptions (from συν sun with, and ηλικια hēlikia age). Paul modestly claims that he went “beyond” Literally, “more exceedingly a zealot.” See note on Acts 1:13; note on Acts 21:20; and note on 1 Corinthians 14:12. Like Simon Zelotes. For the traditions of my fathers Objective genitive after ζηλοτης zēlotēs Πατρικων Patrikōn only here in N.T., though old word from πατηρ patēr (father), paternal, descending from one‘s father. For πατρωιος patrōios see note on Acts 22:3 and Acts 22:14. Tradition Paul now taught the Christian tradition (2 Thessalonians 2:15). [source]
Compare Ephesians 6:13; 2 Thessalonians 2:15. For the verb, see on John 1:26; see on John 8:44. [source]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Two inferential particles, accordingly therefore, as in 2 Thessalonians 2:15 and only in Paul in N.T. [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]