KJV: For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
YLT: For such a chief priest did become us -- kind, harmless, undefiled, separate from the sinners, and become higher than the heavens,
Darby: For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
ASV: For such a high priest became us, holy, guileless, undefiled, separated from sinners, and made higher than the heavens;
Τοιοῦτος | Such |
Parse: Demonstrative Pronoun, Nominative Masculine Singular Root: τοιοῦτος Sense: such as this, of this kind or sort. |
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γὰρ | indeed |
Parse: Conjunction Root: γάρ Sense: for. |
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ἡμῖν | for us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ἔπρεπεν | was fitting |
Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: πρέπω Sense: to stand out, to be conspicuous, to be eminent. |
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ἀρχιερεύς | a high priest |
Parse: Noun, Nominative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
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ὅσιος | holy |
Parse: Adjective, Nominative Masculine Singular Root: ὅσιος Sense: undefiled by sin, free from wickedness, religiously observing every moral obligation, pure holy, pious. |
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ἄκακος | innocent |
Parse: Adjective, Nominative Masculine Singular Root: ἄκακος Sense: without guile or fraud, harmless, free from guilt. |
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ἀμίαντος | undefiled |
Parse: Adjective, Nominative Masculine Singular Root: ἀμίαντος Sense: not defiled, unsoiled. |
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κεχωρισμένος | having been separated |
Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Singular Root: χωρίζω Sense: to separate, divide, part, put asunder, to separate one’s self from, to depart. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἁμαρτωλῶν | sinners |
Parse: Adjective, Genitive Masculine Plural Root: ἁμαρτωλός Sense: devoted to sin, a sinner. |
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ὑψηλότερος | higher |
Parse: Adjective, Nominative Masculine Singular, Comparative Root: ὑψηλός Sense: high, lofty. |
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τῶν | than the |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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οὐρανῶν | heavens |
Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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γενόμενος | having become |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: γίνομαι Sense: to become, i. |
Greek Commentary for Hebrews 7:26
Imperfect active indicative of πρεπω prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων ouranōn) after the comparative adjective (υπσηλοτερος hupsēloteros). [source]
See on Hebrews 2:10. For the verb see on Titus 2:1. There was an essential fitness in the gift of our great high priest. Comp. Hebrews 2:17. [source]
See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. [source]
Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled ( ἀμίαντος ), see on 1 Peter 1:4. [source]
Rend. separated: denoting a condition realized in Christ's exaltation. Comp. Romans 6:10. [source]
Comp. Ephesians 4:10, Hebrews 4:14. [source]
Reverse Greek Commentary Search for Hebrews 7:26
Only here and Hebrews 7:26. Lit., not evil. Rev., innocent. Bengel says: “An indifferent word. They are called so who are merely without positive wickedness, when they ought to abound also in prudence, and to guard against other men's wickedness.” [source]
Two compounds of λογος logos (speech), the first (from χρηστος chrēstos and λογος logos) is very rare (here only in N.T.), the second is very common Beguile (εχαπατωσιν exapatōsin). Present active indicative of the double compound verb εχαπαταω exapataō (see note on 2 Thessalonians 2:3; 1 Corinthians 3:18). Of the innocent Old adjective (α a privative and κακος kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
Old adjective (α a privative and κακος kakos), without evil or guile, in N.T. only here and Hebrews 7:26 (of Christ). [source]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
Originally, to stand out; be conspicuous. Thus Homer, Od. viii. 172: μετὰ δὲ πρέπει ἀγρομένοισιν heis conspicuous among those who are assembled. Eurip. Hel. 215; Ζεὺς πρέπων δἰ αἰθερος Zeus shining clearly through the aether. Hence, to become conspicuously fit; to become; beseem. In N.T. in the impersonal forms πρέπον ἐστὶν itis becoming (Matthew 3:15); πρέπει itbecometh (Ephesians 5:3); ἔπρεπεν itbecame (Hebrews 2:10). With a subject nominative, 1 Timothy 2:10; Hebrews 7:26. [source]
Taken up from Hebrews 7:26. [source]
d Summarizing the contents of Hebrews 7:26, Hebrews 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους menmany in number as contrasted with one Son. Ἔχοντας ἀσθένειαν havinginfirmity, stronger than ἀσθενεῖς weakwhich might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22. [source]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
No verb in the Greek. The copula can be supplied either εστιν estin (is) or εστω estō (let be, imperative). Had in honour Old adjective from τιμη timē (honour) as in Acts 5:34. Γαμος Gamos elsewhere in the N.T., means the wedding or wedding feast (Matthew 22:29; John 2:1). Undefiled Old compound word (alpha privative and verbal of μιαινω miainō to defile), already in Hebrews 7:26. Μιαινω την κοιτην Miainō tēn koitēn is a common expression for adultery. Fornicators Unmarried and impure. Adulterers Impure married persons. God will judge both classes whether men do or not. [source]
Imperfect active of πρεπω prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι autōi (God) as the reason (cause) for the universe Through whom With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [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]
Locative case of the articular present passive participle of λεγω legō after επι epi as in Luke 5:5; Hebrews 11:4, “in the matter of the things being discussed.” The chief point Neuter singular of the adjective κεπαλαιος kephalaios (from κεπαλη kephalē head), belonging to the head. Vulgate capitulum, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), “the pith” (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts 22:28) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan‘s Vocabulary). Such an high priest As the one described in chapters 4:16-7:28 and in particular Hebrews 7:26 He is himself a better priest than Aaron In this resumé (κεπελαιον kephelaion) the author gives the pith (κεπαλαιον kephalaion) of his argument, curiously enough with both senses of κεπαλαιον kephalaion (pith, summary) pertinent. He will discuss the four points remaining thus: (1) The better covenant, Hebrews 8:7-13. (2) The better sanctuary, Hebrews 9:1-12. [source]
Same form as in 1 John 3:2, but here of the Incarnation as in John 21:1, not of the second coming (1 John 2:28).To take away sins (ινα τας αμαρτιας αρηι hina tas hamartias arēi). Purpose clause with ινα hina and first aorist active subjunctive of αιρω airō as in John 1:29. In Isaiah 53:11 we have αναπερω anapherō for bearing sins, but αιρω airō properly means to lift up and carry away (John 2:16). So in Hebrews 10:4 we find απαιρεω aphaireō and Hebrews 10:11 περιαιρεω periaireō to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural αμαρτιας hamartias here, as in Colossians 1:14, not singular (collective sense) αμαρτιαν hamartian as in John 1:29.And in him is no sin “And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
“And sin (the sinful principle) in him is not.” As Jesus had claimed about himself (John 7:18; John 8:46) and as is repeatedly stated in the N.T. (2 Corinthians 5:21; Hebrews 4:15; Hebrews 7:26; Hebrews 9:13). [source]
See on Acts 26:10. Christ is called holy, Acts 2:27; Acts 13:35; Hebrews 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil. [source]
See on Luke 1:75. The term is applied to Christ in Acts 2:27, Acts 2:35; Hebrews 7:26. To God only here and Revelation 16:5, where the correct reading is ὁ ὅσιος thouholy one, instead of ὁ ἐσόμενος whichshalt be. [source]