KJV: Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
YLT: by faith he kept the passover, and the sprinkling of the blood, that He who is destroying the first-born might not touch them.
Darby: By faith he celebrated the passover and the sprinkling of the blood, that the destroyer of the firstborn might not touch them.
ASV: By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
| Πίστει | By faith |
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Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| πεποίηκεν | he has kept |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ποιέω Sense: to make. |
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| πάσχα | Passover |
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Parse: Noun, Accusative Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
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| πρόσχυσιν | sprinkling |
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Parse: Noun, Accusative Feminine Singular Root: πρόσχυσις Sense: a pouring or sprinkling upon, affusion. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| αἵματος | blood |
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Parse: Noun, Genitive Neuter Singular Root: αἷμα Sense: blood. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ὀλοθρεύων | destroying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ὀλεθρεύω Sense: to destroy. |
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| πρωτότοκα | firstborn |
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Parse: Adjective, Accusative Neuter Plural Root: πρωτότοκος Sense: the firstborn. |
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| θίγῃ | would touch |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: θιγγάνω Sense: to touch, handle. |
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Greek Commentary for Hebrews 11:28
Perfect active indicative of ποιεω poieō to make, “he has made,” emphasizing the permanent nature of the feast. The sprinkling of the blood Rather, “the pouring of the blood” An allusion to the command in Exodus 12:7, Exodus 12:22 but in the lxx προσχεω proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6). That the destroyer of the first-born should not touch them Negative final clause with ινα μη hina mē and the second aorist active subjunctive of τιγγανω thigganō old verb to touch with genitive, in the N.T. only here, Hebrews 12:20; Colossians 2:21. The articular participle ο ολοτρευων ho olothreuōn is from Exodus 12:23. For πρωτοτοκα prōtotoka see Luke 2:7; Exodus 12:29. [source]
Rend. “hath instituted the passover.” The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Matthew 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα toeat the Passover. See Matthew 26:17; Mark 14:12; Luke 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Matthew 26:18; Exodus 12:48; Numbers 9:2, Numbers 9:4, Numbers 9:6, Numbers 9:10, Numbers 9:13; Deuteronomy 16:1: but the verb is elastic. The corresponding Hebrew verb עָשָֽׂה, among other meanings, signifies to create (Genesis 1:7; Genesis 2:2); to establish (Ecclesiastes 2:5, Ecclesiastes 2:6, Ecclesiastes 2:8); to constitute (1 Kings 12:31, 1 Kings 12:32); to make ready or prepare (Judges 13:15; to prepare as a sacrifice (Psalm 66:15). In all these instances it is rendered in lxx by ποιεῖν . In N.T. we find ποιεῖν ἄριστον or δεῖπνον toprepare a breakfast or dinner. Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution. [source]
Πρόσχυσις affusionN.T.oolxx, oClass. From προσχεῖν topour on. In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exodus 12:22), was thrown upon the altar (Deuteronomy 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exodus 24:6; Exodus 29:16; Leviticus 1:5, Leviticus 1:11; Leviticus 3:2, Leviticus 3:8, Leviticus 3:13, etc. [source]
Rend. “that the destroyer of the first-born should not touch them,” a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν todestroy, N.T.ooClass. Ὁ ὀλοθρεύων is used in the narrative of Exodus 12:23for the destroying angel. The kindred noun ὀλοθρευτής destroyer(olxx, oClass.) occurs in 1 Corinthians 10:10of the plague in Numbers 16:46-50. For θίγῃ shouldtouch, see on Colossians 2:21. [source]
Reverse Greek Commentary Search for Hebrews 11:28
Rev., “from the Father.” The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής , only begotten (De Wette and Westcott, “only born ”) is used in the New Testament of a human relationship (Luke 7:12; Luke 8:42; Luke 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psalm href="/desk/?q=ps+22:20&sr=1">Psalm 22:20; and to desolate in Psalm href="/desk/?q=ps+25:16&sr=1">Psalm 25:16. With the exception of the passages cited above, and Hebrews 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος , first born (Romans 8:29; Colossians 1:15, Colossians 1:18), which occurs but once in John (Revelation 1:5), and in Hebrews 1:6; Hebrews 11:28; Hebrews 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children ( τέκνα ) of God; and further, in that the only Son did not become ( γενέσθαι ) such by receiving power, by adoption, or by moral generation, but was ( ἦν ) such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic, and therefore cannot fully express the metaphysical relation. Of the Father is properly rendered by Rev., “from the Father,” thus giving the force of παρά (see on from God, John 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see John 6:46; John 7:29; John 16:27; John 17:8). The correlative of this is John 1:18, “who is in the bosom ( εἰς τὸν κόλπον ) of the Father;” literally, “into the bosom,” the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on John 1:18). [source]
Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul‘s own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with μη mē a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. απσηι Hapsēi is aorist middle subjunctive of απτω haptō to fasten to, middle, to cling to, to handle. Τιγηις Thigēis is second aorist active subjunctive of τιγγανω thigganō old verb, to touch, to handle. In N.T. only here and Hebrews 11:28; Hebrews 12:20. Γευσηι Geusēi is second aorist middle subjunctive of γευω geuō to give taste of, only middle in N.T. to taste as here. [source]
This forms a distinct clause; “and to the church,” etc. For ἐκκλησία assemblyor church, see on Matthew 16:18; see on 1 Thessalonians 1:1. The “myriads” embrace not only angels, but redeemed men, enrolled as citizens of the heavenly commonwealth, and entitled to the rights and privileges of first-born sons. Πρωτότοκος first-bornis applied mostly to Christ in N.T. See Romans 8:29; Colossians 1:15, Colossians 1:18; Hebrews 1:6; Revelation 1:5. Comp. Hebrews 11:28, and Luke 2:7. Properly applied to Christians by virtue of their union with Christ, “the first-born of all creation,” “the first-born from the dead,” as sharing his sonship and heirship. See Romans 8:14-17, Romans 8:29. The word also points to Christians as the true Israel of God. The analogy is suggested with the first-born of Israel, to whom peculiar sanctity attached, and whose consecration to himself God enjoined (Exodus 13:1, Exodus 13:11-16); and with the further application of the term first-born to Israel as a people, Exodus 4:22. The way was thus prepared for its application to the Messiah. There seems, moreover, to be a clear reference to the case of Esau (Hebrews 12:16). Esau was the first-born of the twin sons of Isaac (Genesis 25:25). He sold his birthright ( πρωτοτοκία ), and thus forfeited the privilege of the first-born. The assembly to which Christian believers are introduced is composed of those who have not thus parted with their birthright, but have retained the privileges of the first-born. The phrase “church of the first-born” includes all who have possessed and retained their heavenly birthright, living or dead, of both dispensations: the whole Israel of God, although it is quite likely that the Christian church may have been most prominent in the writer's thought. [source]
Elsewhere in N.T. only Hebrews 11:28and Colossians 2:21. lxx only Exodus 19:12. It implies a touching or grasping which affects the object (comp. Hebrews 12:18on ψηλαφᾶν ). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891,899. So here, the touch of the mountain was profanation. [source]
Imperfect active of περω pherō “for they were not enduring (bearing).” That which was enjoined Present passive articular participle of διαστελλω diastellō old verb to distinguish, to dispose, to order. The quotation is from Exodus 19:12. The people appealed to Moses (Exodus 20:19) and the leaders did so also (Deuteronomy 5:23.), both in terror. If even “Even if.” Condition of third class with second aorist active subjunctive of τιγγανω thigganō as in Hebrews 11:28, followed by genitive ορους orous (mountain). It shall be stoned From Exodus 19:13. Late compound verb from λιτοβολος lithobolos (from λιτοσ βαλλω lithos class="translit"> ballō) as in Matthew 21:35. [source]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]