KJV: Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
YLT: are they not all spirits of service -- for ministration being sent forth because of those about to inherit salvation?
Darby: Are they not all ministering spirits, sent out for service on account of those who shall inherit salvation?
ASV: Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?
| εἰσὶν | are they |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| λειτουργικὰ | ministering |
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Parse: Adjective, Nominative Neuter Plural Root: λειτουργικός Sense: relating to the performance of service, employed in ministering. |
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| πνεύματα | spirits |
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Parse: Noun, Nominative Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| διακονίαν | service |
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Parse: Noun, Accusative Feminine Singular Root: διακονία Sense: service, ministering, esp. |
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| ἀποστελλόμενα | being sent forth |
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Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| διὰ | for the sake of |
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Parse: Preposition Root: διά Sense: through. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| μέλλοντας | being about |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: μέλλω Sense: to be about. |
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| κληρονομεῖν | to inherit |
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Parse: Verb, Present Infinitive Active Root: κληρονομέω Sense: to receive a lot, receive by lot. |
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| σωτηρίαν | salvation |
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Parse: Noun, Accusative Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
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Greek Commentary for Hebrews 1:14
Thayer says that λειτουργικος leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια dia That shall inherit “That are going to inherit,” common idiom of μελλω mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]
Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co-ruler with God. The angels are servants appointed for service to God for the sake of ( διὰ ) the heirs of redemption. Λειτουργικὰ ministeringN.T.oSee on ministers, Hebrews 1:7. [source]
Reverse Greek Commentary Search for Hebrews 1:14
The Jews believed that each nation had a guardian angel (Daniel 10:13, Daniel 10:20.; Daniel 12:1). The seven churches in Revelation (Revelation 1:20) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God‘s presence, “see the face of my Father” (βλεπουσιν το προσωπον του πατρος μου blepousin to prosōpon tou patros mou) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God‘s people (Hebrews 1:14)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his “little ones” who believe in Him. There are angels in God‘s presence (Luke 1:19). [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come The new order, the salvation just described. See a like use of μελλω mellō (as participle) with σωτηρια sōtēria (Hebrews 1:14), αιων aiōn (Hebrews 6:4.), αγατα agatha (Hebrews 9:11; Hebrews 10:1), πολις polis (Hebrews 13:14). Whereof we speak The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. [source]
See Revelation 12:7 for Michael and angels warring with the dragon, and also Matthew 26:53 for the angels at Christ‘s call, not to say Hebrews 1:6., Hebrews 1:14; Matthew 13:41; and Revelation 5:11. [source]