KJV: Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
YLT: looking to the author and perfecter of faith -- Jesus, who, over-against the joy set before him -- did endure a cross, shame having despised, on the right hand also of the throne of God did sit down;
Darby: looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured the cross, having despised the shame, and is set down at the right hand of the throne of God.
ASV: looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
| ἀφορῶντες | looking |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἀφοράω Sense: to turn the eyes away from other things and fix them on something. |
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| τῆς | of [our] |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστεως | faith |
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Parse: Noun, Genitive 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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| ἀρχηγὸν | founder |
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Parse: Noun, Accusative Masculine Singular Root: ἀρχηγός Sense: the chief leader, prince. |
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| τελειωτὴν | perfecter |
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Parse: Noun, Accusative Masculine Singular Root: τελειωτής Sense: a perfector. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἀντὶ | in view of |
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Parse: Preposition Root: ἀντί Sense: over against, opposite to, before. |
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| προκειμένης | lying before |
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Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: πρόκειμαι Sense: to lie or be placed before (a person or a thing) or in front of. |
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| χαρᾶς | joy |
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Parse: Noun, Genitive Feminine Singular Root: χαρά Sense: joy, gladness. |
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| ὑπέμεινεν | endured |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀπομένω Sense: to remain. |
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| σταυρὸν | [the] cross |
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Parse: Noun, Accusative Masculine Singular Root: σταυρός Sense: an upright stake, esp. |
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| αἰσχύνης | [its] shame |
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Parse: Noun, Genitive Feminine Singular Root: αἰσχύνη Sense: the confusion of one who is ashamed of anything, sense of shame. |
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| καταφρονήσας | having despised |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: καταφρονέω Sense: to contemn, despise, disdain, think little or nothing of. |
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| ἐν | at |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| δεξιᾷ | [the] right hand |
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Parse: Adjective, Dative Feminine Singular Root: δεξιός Sense: the right, the right hand. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θρόνου | throne |
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Parse: Noun, Genitive Masculine Singular Root: θρόνος Sense: a throne seat. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| κεκάθικεν | sat down |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: καθίζω Sense: to make to sit down. |
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Greek Commentary for Hebrews 12:2
Present active participle of αποραω aphoraō old verb to look away, “looking away to Jesus.” In N.T. only here and Philemon 2:23. Fix your eyes on Jesus, after a glance at “the cloud of witnesses,” for he is the goal. Cf. Moses in Hebrews 11:26 The author See Hebrews 2:10 for this word. “The pioneer of personal faith” (Moffatt). Perfecter A word apparently coined by the writer from τελειοω teleioō as it has been found nowhere else. Vulgate has consummator. For the joy Answering to, in exchange for (Hebrews 12:16), at the end of the race lay the joy “set before him” The cross at his time brought only shame (most shameful of deaths, “yea, the death of the cross” Philemon 2:8). But Jesus despised that, in spite of the momentary shrinking from it, and did his Father‘s will by submitting to it. Hath sat down Perfect active indicative of κατιζω kathizō and still is there (Hebrews 1:3). [source]
Only here and Philemon 2:28. In lxx see 4Macc. 17:10. Looking away from everything which may distract. Comp. Philemon 3:13, Philemon 3:14, and ἀπέβλεπεν hehad respect, lit. looked away, Hebrews 11:26. Wetstein cites Arrian, Epictet. ii. 19,29: εἰς τὸν Θεὸν ἀφορῶντες ἐν παντὶ μικρῷ καὶ μεγάλῳ lookingaway unto God in everything small and great. [source]
Having presented a long catalogue of witnesses under the old covenant, he now presents Jesus, the mediator of the new covenant, and the supreme witness. See Revelation 1:5; Revelation 3:14; 1 Timothy 6:13. [source]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Ἁντὶ in its usual sense, in exchange for. Προκειμένης lyingbefore, present. The joy was the full, divine beatitude of his preincarnate life in the bosom of the Father; the glory which he had with God before the world was. In exchange for this he accepted the cross and the blame. The contrast is designed between the struggle which, for the present, is alone set before the readers (Hebrews 12:1), and the joy which was already present to Christ. The heroic character of his faith appears in his renouncing a joy already in possession in exchange for shame and death. The passage thus falls in with Philemon 2:6-8. [source]
Comp. Philemon 2:8. olxx. Originally an upright stake or pale. Σταυροῦν todrive down a stake; to crucify. Comp. the use of ξύλον woodor tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. [source]
Attendant upon a malefactor's death. [source]
See Hebrews 1:3, Hebrews 1:13; Hebrews 8:1; Hebrews 10:12. Notice the tenses: endured, aorist, completed: hath sat down, perfect, he remains seated and reigning. [source]
Reverse Greek Commentary Search for Hebrews 12:2
The Greek form of a Hebrew name, which had been borne by two illustrious individuals in former periods of the Jewish history - Joshua, the successor of Moses, and Jeshua, the high-priest, who with Zerubbabel took so active a part in the re-establishment of the civil and religious polity of the Jews on their return from Babylon. Its original and full form is Jehoshua, becoming by contraction Joshua or Jeshua. Joshua, the son of Nun, the successor of Moses, was originally named Hoshea (saving )which was altered by Moses into Jehoshua (Jehovah (our )Salvation ) (Numbers 13:16). The meaning of the name, therefore, finds expression in the title Saviour, applied to our Lord (Luke 1:47; Luke 2:11; John 4:42). Joshua, the son of Nun, is a type of Christ in his office of captain and deliverer of his people, in the military aspect of his saving work (Revelation 19:11-16). As God's revelation to Moses was in the character of a law-giver, his revelation to Joshua was in that of the Lord of Hosts (Joshua 5:13, Joshua 5:14). Under Joshua the enemies of Israel were conquered, and the people established in the Promised Land. So Jesus leads his people in the fight with sin and temptation. He is the leader of the faith which overcomes the world (Hebrews 12:2). Following him, we enter into rest. -DIVIDER- -DIVIDER- The priestly office of Jesus is foreshadowed in the high-priest Jeshua, who appears in the vision of Zechariah (Zechariah 3:1-10; compare Ezra 2:2) in court before God, under accusation of Satan, and clad in filthy garments. Jeshua stands not only for himself, but as the representative of sinning and suffering Israel. Satan is defeated. The Lord rebukes him, and declares that he will redeem and restore this erring people; and in token thereof he commands that the accused priest be clad in clean robes and crowned with the priestly mitre. -DIVIDER- -DIVIDER- Thus in this priestly Jeshua we have a type of our “Great High-Priest, touched with the feeling of our infirmities, and in all points tempted and tried like as we are;” confronting Satan in the wilderness; trying conclusions with him upon the victims of his malice - the sick, the sinful, and the demon-ridden. His royal robes are left behind. He counts not “equality with God a thing to be grasped at,” but “empties-DIVIDER- himself,” taking the “form of a servant,” humbling himself and becoming “obedient even unto death” (Philemon 2:6, Philemon 2:7, Rev.). He assumes the stained garments of our humanity. He who “knew no sin” is “made to be sin on our behalf, that we might become the righteousness of God in him” (2 Corinthians 5:21). He is at once priest and victim. He pleads for sinful man before God's throne. He will redeem him. He will rebuke the malice and cast down the power of Satan. He will behold him” as lightning fall from heaven” (Luke 10:18). He will raise and save and purify men of weak natures, rebellious wills, and furious passions - cowardly braggarts and deniers like Peter, persecutors like Saul of Tarsus, charred brands - and make them witnesses of his grace and preachers of his love and power. His kingdom shall be a kingdom of priests, and the song of his redeemed church shall be, “unto him that loveth us, and loosed us from our sins by his own blood, and made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion forever and ever. Amen” (Revelation 1:5, Revelation 1:6, in Rev.). -DIVIDER- -DIVIDER- It is no mere fancy which sees a suggestion and a foreshadowing of the prophetic work of Jesus in the economy of salvation, in a third name closely akin to the former. Hoshea, which we know in our English Bible as Hosea, was the original name of Joshua (compare Romans 9:25, Rev.) and means saving. He is, in a peculiar sense, the prophet of grace and salvation, placing his hope in God's personal coming as the refuge and strength of humanity; in the purification of human life by its contact with the divine. The great truth which he has to teach is the love of Jehovah to Israel as expressed in the relation of husband, an idea which pervades his prophecy, and which is generated by his own sad domestic experience. He foreshadows Jesus in his pointed warnings against sin, his repeated offers of divine mercy, and his patient, forbearing love, as manifested in his dealing with an unfaithful and dissolute wife, whose soul he succeeded in rescuing from sin and death (Hosea 1-3). So long as he lived, he was one continual, living prophecy of the tenderness of God toward sinners; a picture of God's love for us when alien from him, and with nothing in us to love. The faithfulness of the prophetic teacher thus blends in Hosea, as in our Lord, with the compassion and sympathy and sacrifice of the priest. [source]
Swete notes that the author “passes beyond the field of history into that of theology,” an early and most cherished belief (Acts 7:55.; Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; 1 Peter 3:22; Revelation 3:21). [source]
Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, Hebrews 12:27. The root of the verb is the same as that of billows, Luke 21:25. [source]
Used by Luke only. The kindred word, εὐλάβεια ,godly-fear, occurs twice' Hebrews 5:7; Hebrews 12:28. From εὖ , well, and λαμβάνω ,to take hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare Acts 2:5. [source]
Also rendered in New Testament refuse, Hebrews 12:19, Hebrews 12:25, where both meanings occur. See also 2 Timothy 2:23, Rev. Our phrase, beg off, expresses the idea here. [source]
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
Μη Mē expects the negative answer. Εχω χαριν Echō charin to have gratitude toward one, is an old Greek idiom (1 Timothy 1:12; 2 Timothy 1:3; Hebrews 12:28). [source]
Rather, Whosoever is ashamed as in Mark 8:38. The first aorist passive subjunctive in an indefinite relative clause with αν an The passive verb is transitive here also. This verb is from επι epi and αισχυνη aischunē shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews 12:2). The man at the feast who had to take a lower seat did it with shame (Luke 14:9). Paul is not ashamed of the Gospel (Romans 1:16). Onesiphorus was not ashamed of Paul (2 Timothy 1:16). [source]
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]
Present active participle of πορεω phoreō an early frequentative of περω pherō denoting a continual wearing, though not true here (only temporary). Jesus bore the mockery with kingly dignity as part of the shame of the Cross (Hebrews 12:2). Behold, the man Ecce Homo! by Pilate. This exclamatory introduction of Jesus in mock coronation robes to the mob was clearly intended to excite pity and to show how absurd the charge of the Sanhedrin was that such a pitiable figure should be guilty of treason. Pilate failed utterly in this effort and did not dream that he was calling attention to the greatest figure of history, the Man of the ages. [source]
Correct text (Aleph B C D L) and not και kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω lambanō a wider experience than beholding The point is in αντι anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
The Greek brings out by the position of these words what Bengel calls “the magnificent antithesis” between a murderer and the Prince of life. “Ye demanded a murderer, but the Prince of life ye killed.” This is the only place where the phrase occurs. Ἀρχηγός , though sometimes rendered prince, means, primarily, beginning, and thence originator, author. Better here as Rev., in margin, author, and so by Rev. at Hebrews 2:10; Hebrews 12:2. [source]
“Becoming terrified.” The adjective εντρομος entromos (in terror) occurs in N.T. only here and Acts 7:32; Hebrews 12:21. [source]
First aorist active participle of α ereidō old verb to fix firmly. Only here in N.T. Unmoveable (σαλευω asaleutos). From ελυετο a privative and λυω saleuō to shake. Old word. In N.T. only here and Hebrews 12:28. Began to break up Inchoative imperfect passive of the old verb luō to loosen. The prow was stuck in the sand-bar, and the stern was breaking to pieces by the opposing waves lashing on both sides. It was a critical moment. [source]
From ελυετο a privative and λυω saleuō to shake. Old word. In N.T. only here and Hebrews 12:28. [source]
By an earthquake most likely as in Acts 16:26, but none the less a token of God‘s presence and power (Psalm 114:7; Isaiah 2:19, Isaiah 2:21; Hebrews 12:26.). [source]
Παντασια Phantasia is a Koiné{[28928]}š word (Polybius, Diodorus, etc.) from the old verb πανταζω phantazō (Hebrews 12:21) and it from παινω phainō common verb to show, to make an appearance. This is the only N.T. example of παντασια phantasia though the kindred common word παντασμα phantasma (appearance) occurs twice in the sense of apparition or spectre (Matthew 14:26; Mark 6:49). Herodotus (VII. 10) used the verb πανταζω phantazō for a showy parade. Festus decided to gratify the wish of Agrippa by making the “hearing” of Paul the prisoner (Acts 25:22) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. Into the place of hearing (εις το ακροατηριον eis to akroatērion). From ακροαομαι akroaomai (to be a hearer) and, like the Latin auditorium, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other Koiné{[28928]}š writers. The hearing was “semi-official” (Page) as is seen in Acts 25:26. With the chief captains Χιλιαρχς Chiliarchs each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. And the principal men of the city (και ανδρασιν τοις κατ εχοχην kai andrasin tois kat' exochēn). The use of κατ εχοχην kat' exochēn like our French phrase par excellence, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century a.d. (Moulton and Milligan‘s Vocabulary). Εχοχη Exochē in medical writers is any protuberance or swelling. Cf. our phrase “outstanding men.” At the command of Festus Genitive absolute again, “Festus having commanded.” [source]
Used in Strabo and Dio Chrysostom for divided seas They ran the vessel aground (επικελλω epekeilan tēn naun). First aorist active indicative of old verb ναυς epikellō to run a ship ashore. Only here in N.T. Here also we have the only N.T. use of ναω νεω naus for ship (from ερεισασα naōερειδω neō to swim) so common in ancient Greek. Our word navy is from this word through the Latin. Struck First aorist active participle of α ereidō old verb to fix firmly. Only here in N.T. Unmoveable (σαλευω asaleutos). From ελυετο a privative and λυω saleuō to shake. Old word. In N.T. only here and Hebrews 12:28. Began to break up Inchoative imperfect passive of the old verb luō to loosen. The prow was stuck in the sand-bar, and the stern was breaking to pieces by the opposing waves lashing on both sides. It was a critical moment. [source]
The true reading is ἔχωμεν letus have; but it is difficult if not impossible to explain it. Godet says: “No exegete has been able satisfactorily to account for this imperative suddenly occurring in the midst of a didactic development.” Some explain as a concessive subjunctive, we may have; but the use of this in independent sentences is doubtful. Others give the deliberative sense, shall we have; but this occurs only in doubtful questions, as Romans 6:1. A similar instance is found Hebrews 12:28. “Let us have grace,” where the indicative might naturally be expected. Compare also the disputed reading, let us bear, 1 Corinthians 15:49, and see note there. [source]
Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition Peter in the great sermon at Pentecost commented on the “ignorance” The Lord of glory (τον Κυριον της δοχης ton Kurion tēs doxēs). Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
Genitive case δοχης doxēs means characterized by glory, “bringing out the contrast between the indignity of the Cross (Hebrews 12:2) and the majesty of the Victim (Luke 22:69; Luke 23:43)” (Robertson and Plummer). See James 2:1; Acts 7:2; note on Ephesians 1:17; and Hebrews 9:5. [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
The error of the A.V. consists in regarding πρό in πρόκειται as indicating priority in time; be first; whereas it signifies position, before one; as “the hope, or the race, or the joy which is set before us.” Hebrews 6:18; Hebrews 12:1, Hebrews 12:2; or “the example which is set forth,” Judges 1:7. Hence Rev., correctly, if the readiness is there. [source]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
Observe, 1. Δὲ isexplanatory, not antithetic. The verse illustrates the conception of mediator. 2. The article, the mediator, has a generic force: the mediator according to the general and proper conception of his function. Comp. the apostle (2 Corinthians 12:12); the shepherd, the good (John 10:11). 3. Ἑνὸς ofone, is to be explained by the following εἷς , so that it is masculine and personal. We are not to supply party or law. The meaning is: the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is called the mediator of a new covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). The new covenant, the gospel, was not a contract. Accordingly Galatians 3:20serves to define the true conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute. [source]
Ἑν χειρὶ bythe agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Genesis 38:20Leviticus 16:21. In the hand of Moses, Leviticus 26:46; Numbers 4:37, Numbers 4:41, Numbers 4:45, Numbers 4:49. Comp. σὺν χειρὶ ἀγγέλου withthe hand of the angel, Acts 7:35. For μεσίτης mediatorsee on 1 Timothy 2:5, and comp. Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Galatians 3:6-9, Galatians 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution. [source]
Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
First aorist passive of προστιτημι prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν Charin is the adverbial accusative of χαρις charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις Parabasis from παραβαινω parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα achris an elthēi to sperma). Future time with αχρις αν achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
The phrase occurs seven times in Revelation. Compare Luke 10:20; Hebrews 12:23, and see on Revelation 3:5. The figure is founded on the register of the covenant people. Isaiah 4:3; Ezekiel 13:9; Exodus 32:32; Psalm 69:28; Daniel 12:1. The phrase was also used by the Rabbins. Thus in the Targum on Ezekiel 13:9: “In the book of eternal life which has been written for the just of the house of Israel, they shall not be written.” God is described as “the king, sitting upon the judgment-seat, with the books of the living and the books of the dead open before Him.” [source]
Forming a climax of humiliation. He submitted not only to death, but to the death of a malefactor. The Mosaic law had uttered a curse against it, Deuteronomy 21:23, and the Gentiles reserved it for malefactors and slaves. Hence the shame associated with the cross, Hebrews 12:2. This was the offense or stumbling-block of the cross, which was so often urged by the Jews against the Christians. See on Galatians 3:13. To a Greek, accustomed to clothe his divinities with every outward attribute of grace and beauty, the summons to worship a crucified malefactor appealed as foolishness, 1 Corinthians 1:23. [source]
On the force of απο apo with οραω horaō (look away) see note on Hebrews 12:2. “The things concerning me,” the outcome of the trial. Cf. 1 Corinthians 4:17, 1 Corinthians 4:19. [source]
“Down upon the goal,” who is Jesus himself to whom we must continually look as we run (Hebrews 12:2). The word means a watchman, then the goal or mark. Only here in N.T. [source]
But the one who sees Jesus has seen God (John 14:9). See this verbal adjective Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” (πασης κτισεως pāsēs ktiseōs by metonomy the act regarded as result). It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [source]
Predicate adjective again and anarthrous. This passage is parallel to the Λογος Logos passage in John 1:1-18 and to Hebrews 1:1-4 as well as Philemon 2:5-11 in which these three writers (John, author of Hebrews, Paul) give the high conception of the Person of Christ (both Son of God and Son of Man) found also in the Synoptic Gospels and even in Q (the Father, the Son). This word (lxx and N.T.) can no longer be considered purely “Biblical” (Thayer), since it is found In inscriptions (Deissmann, Light, etc., p. 91) and in the papyri (Moulton and Milligan, Vocabulary, etc.). See it already in Luke 2:7 and Aleph for Matthew 1:25; Romans 8:29. The use of this word does not show what Arius argued that Paul regarded Christ as a creature like “all creation” It is rather the comparative (superlative) force of πρωτος prōtos that is used (first-born of all creation) as in Colossians 1:18; Romans 8:29; Hebrews 1:6; Hebrews 12:23; Revelation 1:5. Paul is here refuting the Gnostics who pictured Christ as one of the aeons by placing him before “all creation” (angels and men). Like εικων eikōn we find πρωτοτοκος prōtotokos in the Alexandrian vocabulary of the Λογος Logos teaching (Philo) as well as in the lxx. Paul takes both words to help express the deity of Jesus Christ in his relation to the Father as εικων eikōn (Image) and to the universe as πρωτοτοκος prōtotokos (First-born). [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]
From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26. [source]
First aorist passive infinitive of σαλευω saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη mē and accusative of general reference υμας humas with the infinitive. From your mind (απο του νοος apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω throeō to cry aloud (from τροος throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε mēde Paul divides into three sources by μητε μητε μητε mēte, μητε δια λογου mēteμητε δι επιστολης ως δι ημων mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [source]
See on Galatians 3:19. The word twice in Paul, Galatians 3:29, Galatians 3:20, once of Moses and once generally. In Hebrews always of Christ; Hebrews 8:6; Hebrews 9:15, Hebrews 12:24. This is the only instance in the pastorals. As the one God, so the one mediator implies the extension of the saving purpose to all. [source]
Late word (Polybius, Philo) from μεσος mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος autos) in the Greek. [source]
Ἁιδώς N.T. ( αἰδοῦς in Hebrews 12:28is an incorrect reading). In earlier Greek, as in Homer, it sometimes blends with the sense of αἰσχύνη shamethough used also of the feeling of respectful timidity in the presence of superiors, or of penitent respect toward one who has been wronged (see Homer, Il. i. 23). Hence it is connected in Homer with military discipline (Il. v. 531). It is the feeling of a suppliant or an unfortunate in the presence of those from whom he seeks aid; of a younger man toward an older and wiser one. It is a feeling based upon the sense of deficiency, inferiority, or unworthiness. On the other hand, it is the feeling of a superior in position or fortune which goes out to an unfortunate. See Homer, Il. xxiv. 208; Od. xiv. 388; Soph. Oed. Col. 247. In the Attic period, a distinction was recognised between αἰσχύνη and αἰδώς : αἰδώς representing a respectful and reverent attitude toward another, while αἰσχύνη was the sense of shame on account of wrong doing. Thus, “one αἰδεῖται isrespectful to his father, but αἰσχύνεται isashamed because he has been drunk.” Trench (N.T. Synon. § xix.) remarks that “ αἰδώς is the nobler word and implies the nobler motive. In it is involved an innate moral repugnance to the doing of the dishonorable act, which moral repugnance scarcely or not at all exists in the αἰσχύνη . Let the man who is restrained by αἰσχύνη alone be insured against the outward disgrace which he fears his act will entail, and he will refrain from it no longer.” The A.V. shamefacedness is a corruption of the old English shamefastness. So Chaucer:“Schamefast chastite.”Knight's T. 2057.Shakespeare:“'Tis a blushing shamefast spirit that mutinies in a man's bosom.”Richard III. i. 4.It is one of a large class of words, as steadfast, soothfast, rootfast, masterfast, handfast, bedfast, etc. Shamefaced changes and destroys the original force of the word, which was bound or made fast by an honorable shame. Σωφροσύνη sobrietysoP. Once in Acts, Acts 26:25. The kindred verb σωφρονεῖν tobe of sound mind, Romans 12:3-5; 2 Corinthians 5:13; Titus 2:6. Several representatives of this family of words appear in the Pastorals, and with the exception of σωφροσύνη and σωφρονεῖν , nowhere else in N.T. Such are σωφρονίζειν tobe soberminded (Titus 2:4); σωφρονισμός discipline(2 Timothy 1:7); σωφρόνως soberly(Titus 2:12); σώφρων soberminded(1 Timothy 3:2). The word is compounded of σάος or σῶς safesound, and φρήν mindIt signifies entire command of the passions and desires; a self-control which holds the rein over these. So Aristotle (Rhet. i. 9): The virtue by which we hold ourselves toward the pleasures of the body as. the law enjoins.” Comp. 4Macc. 1:31. Euripides calls it “the fairest gift of the gods” (Med. 632). That it appears so rarely in N.T. is, as Trench remarks, “not because more value was attached to it in heathen ethics than in Christian morality, but because it is taken up and transformed into a condition yet higher still, in which a man does not command himself, which is well, but, which is better still, is commanded by God.” The words with shamefastness and sobriety may either be taken directly with adorn themselves, or better perhaps, as indicating moral qualities accompanying ( μετὰ with) the modest apparel. Let them adorn themselves in modest apparel, having along with this shamefastness and sobermindedness. [source]
Present active infinitive after βουλομαι boulomai understood. Old word from κοσμος kosmos (arrangement, ornament, order, world). See note on Luke 21:5 and note on Titus 2:10. See note on 1 Corinthians 11:5. for Paul‘s discussion of women‘s dress in public worship. In modest apparel (εν καταστοληι κοσμιωι en katastolēi kosmiōi). Καταστολη Katastolē is a late word (a letting down, καταστελλω katastellō of demeanour or dress, arrangement of dress). Only here in N.T. Κοσμιος Kosmios is old adjective from κοσμος kosmos and means well-arranged, becoming. W. H. have adverb in margin (κοσμιως kosmiōs). With shamefastness Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Old word for shame, reverence, in N.T. only here and Hebrews 12:28. Sobriety (σωπροσυνης sōphrosunēs). Old word, in N.T. only here, 1 Timothy 2:15, and Acts 26:15 (Paul also). Not with braided hair Old word from πλεκω plekō to plait, to braid, for nets, baskets, here only in N.T. Cf. 1 Peter 3:1 And gold (εν χρυσιωι en chrusiōi). Locative case with εν en repeated. Some MSS. read χρυσωι chrusōi Both used for gold ornaments. Or pearls See note on Matthew 7:6 for this word. Or costly raiment (η ιματισμωι πολυτελει ē himatismōi polutelei). ιματισμος Himatismos a common Koiné{[28928]}š word from ιματιζω himatizō to clothe. Πολυτελης Polutelēs old word from πολυς polus and τελος telos (great price). See Mark 14:3. [source]
Comp. 2 Timothy 4:1. Mostly in Luke and Acts. oP. Only here in Pastorals. Applied to Christ, Acts 10:42; James 5:9; to God, Hebrews 12:28; James 4:12. [source]
Lit. I have thanks to God. The phrase in Luke 17:9; Acts 2:47; oP. unless 2 Corinthians 1:15; 1 Timothy 1:12; Hebrews 12:28; 3 John 1:4. Paul uses εὐχαριστῶ Igive thanks (not in Pastorals) or εὐλογητὸς ὁ θεός blessedbe God (not in Pastorals). The phrase χάριν ἔχω is a Latinism, habere gratiam, of which several are found in Pastorals. [source]
Wrong. Const. in all things with to be in subjection. Note the position of ἐν πᾶσιν in 1 Timothy 3:11; 1 Timothy 4:15; 2 Timothy 2:7; 2 Timothy 4:5, and comp. ὑπακούειν κατὰ πάντα obey in all things, Colossians 3:20, Colossians 3:22; and ὑποτάσσεται - ἐν παντί issubject in everything, Ephesians 5:24. Ἑυάρεστος wellpleasing, only here in Pastorals. Almost exclusively in Paul. See also Hebrews 13:21. Ευαρέστως acceptably Hebrews 12:28. [source]
Always καινὴ in the phrase new covenant, except Hebrews 12:24, where we have νέα . For the distinction see note there, and see on Matthew 26:29. [source]
Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philemon 2:8; his obedience extended even unto death. [source]
Connect, after the parenthesis, with speaketh better, etc., Hebrews 12:24. [source]
Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yetwith λαλεῖ speakethnot with being dead, in the logical sense, “even being dead,” as Romans 3:7. [source]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; Hebrews 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. [source]
See on Matthew 28:18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; Hebrews 9:19; by angels, as Hebrews 2:2; by God himself or Christ, as Hebrews 2:3; Hebrews 5:5; Hebrews 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3; once of the Law, personified, Romans 3:9. [source]
Rend. was heard on account of his godly fear. Ἐυλάβεια only here and Hebrews 12:28. The verb εὐλαβεῖσθαι toact cautiously, beware, fear, only Hebrews 11:7. The image in the word is that of a cautious taking hold ( λαμβάνειν ) and careful and respectful handling: hence piety of a devout and circumspect character, as that of Christ, who in his prayer took account of all things, not only his own desire, but his Father's will. Ευλάβεια is ascribed to Christ as a human trait, see Hebrews 12:28. He was heard, for his prayer was answered, whatever it may have been. God was able to save him from death altogether. He did not do this. He was able to sustain him under the anguish of death, and to give him strength to suffer the Father's will: he was also able to deliver him from death by resurrection: both these he did. It is not impossible that both these may be combined in the statement he was heard. [source]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.oa few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν toexpend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁ θεὸς ἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, Hebrews 1:2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges. [source]
N.T.oSee 12:22; 13:16; 15:23. Its fundamental idea is timid apprehension of danger; while φόβος is the terror which seizes one when the danger appears. Schmidt (Synon. 139,10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart beat quickly at every rustle of a leaf. This is δέος . When the voice and tread of a wild beast are distinctly heard close at hand, the δέος becomes φόβος . The phrase “with pious care and fear” is not explanatory of acceptably. These are to accompany ( μετὰ ) acceptable service. They do not imply a cringing or slavish feeling, but grow out of the warning in Hebrews href="/desk/?q=heb+12:25&sr=1">Hebrews 12:25, which runs through the two following verses, and implies that the catastrophe of Hebrews 12:27will be final, leaving no more opportunity to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism. [source]
See Haggai 2:6. The quotation is adapted from lxx, which reads: “Yet once will I shake the heaven and the earth and the sea and the dry land.” The Hebrew for “yet once” reads “yet a little while.” In Haggai's prophecy, he comforts the people for their sorrow that the second temple is so inferior to the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory of the latter house shall exceed that of the former. The discipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the material shaking at Sinai. The shaking predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, Hebrews 12:28; comp Hebrews 1:8, and see Zechariah 14. [source]
On this whole passage (Hebrews 12:22-24) it is to be observed that it is arranged in a series of clauses connected by καὶ . Accordingly μυριάσιν tomyriads or tens of thousands stands by itself, and πανηγύρει festalassembly goes with ἀγγέλων angels Μυριάς (see Luke 12:1; Acts 19:19; Revelation 5:11; quite often in lxx) is strictly the number ten thousand. In the plural, an innumerable multitude. So A.V. here. Rend. “to an innumerable multitude,” placing a comma after μυριάσιν , and connecting of angels with the next clause. This use of μυριάσιν without a qualifying genitive is justified by numerous examples. See Genesis 24:60; Deuteronomy 32:30; Deuteronomy 33:2; 1 Samuel 18:7, 1 Samuel 18:8; Psalm 90:7; Song of Solomon 5:10; Daniel 7:10; Daniel 11:12; 2 Maccabees 8:20; Judges href="/desk/?q=jud+1:14&sr=1">Judges 1:14. Χιλιάδες thousandsis used in the same way. See Daniel href="/desk/?q=da+7:10&sr=1">Daniel 7:10. [source]
The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers. [source]
Comp. Psalm 110:1, Hebrews 8:1; Hebrews 10:12; Hebrews 12:2; Ephesians 1:20; Revelation 3:21. The verb denotes a solemn, formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Hebrews 8:1-13; Hebrews 9:12ff. Μεγαλωσύνη majestyonly here, Hebrews 8:1; Judges 1:25. Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐν ὑψηλοῖς , lit. in the high places. Const. with sat down, not with majesty. The phrase N.T.olxx, Psalm 92:4; Psalm 112:5. Ἐν τοῖς ὑψίστοις inthe highest (places ), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐν τοῖς ἐπουρανίοις inthe heavenly (places ), only in Ephesians. See Ephesians 1:3, Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12. [source]
First aorist active indicative of χριω chriō to anoint, from which verb the verbal Χριστος Christos (Anointed One) comes. See Christ‘s use of εχρισεν echrisen in Luke 4:18 from Isaiah 66:1. With the oil of gladness Accusative case with εχρισεν echrisen (second accusative besides σε se). Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. Fellows Old word from μετεχω metechō partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note παρα para with accusative here, beside, beyond, above (by comparison, extending beyond). [source]
Old adjective (from ποβεω phobeō to frighten). In N.T. only in Heb. (Hebrews 10:27, Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers. To fall “The falling” (articular infinitive second aorist active of εμπιπτω empiptō to fall in, followed here by εις eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12). [source]
See Psalm 89:51 for the language where “the Messiah” (“The Anointed One”) is what is meant by του Χριστου tou Christou here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Hebrews 12:2; Hebrews 13:12). There is today as then (Hebrews 13:13) a special reproach Moses was laying up treasure in heaven. For he looked unto the recompense of reward In perfect active of αποβλεπω apoblepō “for he was looking away (kept on looking away).” For μισταποδοσια misthapodosia see Hebrews 10:35. [source]
To prove his point the writer quotes Psalm 22:22 when the Messiah is presented as speaking “unto my brethren.” Congregation The word came to mean the local church and also the general church or kingdom (Matthew 16:18; Hebrews 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did. [source]
A rare periphrastic (intransitive) future perfect of πειτω peithō a quotation from Isaiah 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Hebrews 12:2). Certainly Jesus did this constantly. The third quotation (και παλιν kai palin And again) is from Isaiah 8:18 (the next verse), but the Messiah shows himself closely linked with the children (παιδια paidia) of God, the sons (υιοι huioi) of Hebrews 2:10. [source]
A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Genitive absolute with present passive participle of μετατιτημι metatithēmi old word to transfer (Galatians 1:6). A change Old substantive from μετατιτημι metatithēmi In N.T. only in Heb. (Hebrews 7:12; Hebrews 11:5; Hebrews 12:27). God‘s choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by “the order of Aaron” (την ταχιν Ααρων tēn taxin Aarōn). [source]
Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
First aorist passive indicative of μετατιτημι metatithēmi old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. That he should not see death Here again του tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). He was not found Imperfect passive of ευρισκω heuriskō from Genesis 5:24. Was still not found. Translated First aorist active of same verb as μετετετη metetethē just before. Translation Substantive from the same verb μετατιτημι metatithēmi used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word “metathesis.” He hath had witness borne him Perfect passive indicative of μαρτυρεω martureō stands on record still, “he has been testified to.” That he had been well-pleasing unto God Perfect active infinitive of ευαρεστεω euaresteō late compound from ευαρεστος euarestos (well-pleasing), in N.T. only in Hebrews 11:5.; Hebrews 13:16. With dative case τεωι theōi Quoted here from Genesis 5:22, Genesis 5:24. The word is common of a servant pleasing his master. [source]
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]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω echontes perikeimenon). Literally, “having (περικειμενον echontes present active participle of περικειμαι echō) lying around us” (νεπος μαρτυρων perikeimenon present middle participle of Νεπελη perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι martures here are not mere spectators (αποτιτημι theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν enegkein class="normal greek">ευ pherō) like περιιστημι phortos class="normal greek">τρεχωμεν baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης eu well, and τον προκειμενον ημιν αγωνα periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι trechōmen). Present active volitive subjunctive of ημιν trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
First aorist middle imperative of αναλογιζομαι analogizomai old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε katanoēsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured Perfect active participle of the same verb υπομενω hupomenō used in Hebrews 12:2. Gainsaying Old word from αντιλογος antilogos (from αντιλεγω antilegō), already in Hebrews 6:16; Hebrews 7:7. Of sinners “By sinners.” Against themselves Against their better selves if a genuine reading. But εις εαυτον eis heauton (against himself), against Christ, is far more likely correct. That ye wax not weary Negative final clause with ινα μη hina mē and the second aorist active subjunctive of καμνω kamnō old verb to be weary as here or sick as in James 5:15. Fainting in your souls Present passive participle of εκλυω ekluō old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. [source]
Perfect active indicative of προσερχομαι proserchomai There is no word here in the Greek for “a mount” like ορει orei in Hebrews 12:20, Hebrews 12:22 (and Exodus 19:12.; Deuteronomy 4:11), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρι puri (“a palpable and kindled fire “ when πυρι puri would be the dative case after προσεληλυτατε proselēluthate). That might be touched Present passive participle (dative case) of πσηλαπαω psēlaphaō old verb to handle, to touch (Luke 24:39). That burned with fire Perfect passive participle of καιω kaiō old verb to burn, with instrumental case πυρι puri (fire), unless the other view (above) is correct. [source]
Earnest word as in Hebrews 3:12. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. That ye refuse not Negative purpose with μη mē and the first aorist middle subjunctive of παραιτεομαι paraiteomai the same verb used in Hebrews 12:19 about the conduct of the Israelites at Sinai and also below. Him that speaketh Present active articular participle of λαλεω laleō as in Hebrews 12:24 (Jesus speaking by his blood). For if they did not escape Condition of first class with ει ei and second aorist active indicative of εκπευγω ekpheugō to escape. Direct reference to Sinai with use of the same verb again Him that warned That is Moses. For χρηματιζω chrēmatizō see Hebrews 8:5; Hebrews 11:7. Much more we Argument from the less to the greater, πολυ polu adverbial accusative case. The verb has to be supplied from the condition, “We shall not escape.” Our chance to escape is far less, “we who turn away (αποστρεπομενοι apostrephomenoi middle participle, turn ourselves away from) the one from heaven (τον απ ουρανων ton ap' ouranōn),” God speaking through his Son (Hebrews 1:2). [source]
Inferential particle (τοι νυν toi class="normal greek">εχερχομαι nun), usually post-positive (Luke 20:25; 1 Corinthians 9:26) only N.T. examples. Present middle volitive subjunctive of τον ονειδισμον αυτου περοντες exerchomai “Let us keep on going out there to him.” If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ “outside the camp” and take our stand with him there on Golgotha, “bearing his reproach” (ton oneidismon autou pherontes) as Jesus himself endured the Cross despising the shame (Hebrews 12:2) and as Moses accepted “the reproach of the Messiah” (Hebrews 11:26) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans 8:1.) in it. This is the great passionate plea of the whole Epistle. [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]
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]
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]
Present active imperative as in Philemon 3:2 (three times) of βλεπω blepō in place of the more usual ορατε horate Solemn warning to the Jewish Christians from the experience of the Israelites as told in Psalm 95:1-11. Lest haply there shall be Negative purpose with μη ποτε mē pote and the future indicative as in Mark 14:2. But we have in Colossians 2:8 μη τις εσται mē tis estai as in Hebrews 12:25; μη mē occurs with the aorist subjunctive, and μη ποτε mē pote with present subjunctive (Hebrews 4:1) or aorist subjunctive (Acts 5:39). In any one of you The application is personal and pointed. An evil heart of unbelief A remarkable combination. Heart Απιστιας Apistias is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. In falling away from the living God “In the falling away” (locative case with εν en of the second aorist active (intransitive) infinitive of απιστημι aphistēmi to stand off from, to step aside from “Remember that to apostatize from Christ in whom you have found God is to apostatize from God” (Dods). That is true today. See Ezekiel 20:8 for this use of the verb. [source]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Second aorist active (-α a form) participle of προσπερω prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις deēseis (prayers) as here. The older form was ικεσια hikesia The word ικετηριος hiketērios is an adjective from ικετης hiketēs (a suppliant from ικω hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω eu class="normal greek">ευλαβεομαι lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται Theon is accusative of general reference with πσευδομαι pseusasthai first aorist middle infinitive of ινα εχωμεν pseudomai That we may have Purpose clause with εχω hina and the present active subjunctive of ισχυραν παρακλησιν echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
As in Hebrews 5:1. To offer Articular infinitive accusative case with εις eis as is common while ινα προσπερηι hina prospherēi A moral and logical necessity (from αναγκη anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Logical use of νυν nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
“A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Present middle participle of μεμπομαι memphomai (cf. αμεμπτος amemptos), old verb, in N.T. only here and Romans 9:19. The covenant was all right, but the Jews failed to keep it. Hence God made a new one of grace in place of law. Why do marriage covenants so often fail to hold? The author quotes in Hebrews 8:8-12; Jeremiah 31:31-34 (in lxx 38:31-34) in full which calls for little explanation or application to prove his point (Hebrews 8:13). I will make Future active of συντελεω sunteleō old compound verb to accomplish as in Mark 13:4; Romans 9:28. A new covenant In Hebrews 12:24 we have διατηκης νεας diathēkēs neas but καινης kainēs in 1 Corinthians 11:25. Καινος Kainos is fresh, on new lines as opposed to the old (παλαιος palaios) as in 2 Corinthians 3:6, 2 Corinthians 3:14; νεος neos is young or not yet old. [source]
Genitive absolute with present active participle of δηλοω dēloō to make plain. Used as in Hebrews 12:27. The way into the Holy place Here as in Hebrews 9:12, Hebrews 9:25 των αγιων tōn hagiōn is used for the very Presence of God as in Hebrews 8:2 and is in the objective genitive. οδον Hodon is the accusative of general reference with the infinitive. Hath not yet been made manifest Perfect passive infinitive of πανεροω phaneroō to make plain Another genitive absolute with present active participle of εχω echō (having standing στασιν stasin), “the first tabernacle still having a place.” The veil at the entrance kept the people out of the first tent as the second veil (Hebrews 9:3) kept the priests out of the Holy of Holies (the very Presence of God). [source]
As in Hebrews 12:23, of disembodied spirits, though the word ψυχαὶ , souls, is used elsewhere (Revelation 6:9; Revelation 20:4). [source]
Here in a passive sense - the being sprinkled. Properly, the ritualistic act of sprinkling blood or water. See Numbers 19:19, Numbers 19:21. Compare Hebrews 9:13; Hebrews 12:24:; Numbers 19:9, Numbers 19:13, where the water in which were the ashes of the red heifer is called ὕδωρ ῥαντισμοῦ , water of sprinkling (Septuagint), which the A. V. and Rev. Old Testament render water of separation. The word and its kindred verb occur only in Hebrews and Peter. [source]
The conclusion, the culmination of faith (2 Corinthians 3:13; Romans 2:21.; Romans 10:4). See Hebrews 12:2 of Jesus as “Pioneer and Perfecter of Faith.”Even the salvation of your souls (σωτηριαν πσυχων sōtērian psuchōn). No “even” in the text, just the accusative of apposition with τελος telos viz., final salvation. [source]
The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
First aorist passive (deponent) participle of πορευομαι poreuomai and first aorist active indicative of κηρυσσω kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι en hōi here tells something suggested by the word πνευματι pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο ho (which) tells another illustration of the words δι υδατος di' hudatos (by water) just before. Peter jumps from the flood in Noah‘s time to baptism in Peter‘s time, just as he jumped backwards from Christ‘s time to Noah‘s time. He easily goes off at a word. What does he mean here by the story that illustrates Christ‘s quickening in spirit?Unto the spirits in prison (τοις εν πυλακηι πνευμασιν tois en phulakēi pneumasin). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
Lit., remaining behind or staying, from μένω , to wait. Not merely endurance of the inevitable, for Christ could have relieved himself of his sufferings (Hebrews 12:2, Hebrews 12:3; compare Matthew 26:53); but the heroic, brave patience with which a Christian not only bears but contends. Speaking of Christ's patience, Barrow remarks, “Neither was it out of a stupid insensibility or stubborn resolution that he did thus behave himself; for he had a most vigorous sense of all those grievances, and a strong (natural) aversation from under going them; … but from a perfect submission to the divine will, and entire command over his passions, an excessive charity toward mankind, this patient and meek behavior did spring.” The same writer defines patience as follows: “That virtue which qualifieth us to bear all conditions and all events, by God's disposal incident to us, with such apprehensions and persuasions of mind, such dispositions and affections of heart, such external deportment and practices of life as God requireth and good reason directeth (Sermon XLII., “On Patience”). [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]
Lit., fear is not. It has no existence. The fear is that spoken of in 1 Peter 1:17; Hebrews 12:28; godly fear; filial reverence; not slavish fear, as Romans 8:15. In love, lit., the love, that perfected love of which John has been speaking. [source]
Lit., two ten-thousands of ten-thousands. See on Revelation 5:11. Rev., twice ten-thousand times ten-thousand. Compare Psalm 68:17; Daniel 7:10; Hebrews 12:22; Judges 1:14. [source]
Lit., shaking. Used also of a tempest. See on Matthew 8:24, and compare Matthew 24:7. The word here is not necessarily confined to shaking the earth. In Matthew 24:29, it is predicted that the powers of the heavens shall be shaken ( σαλευθήσονται , see on Luke 21:26). Here also the heaven is removed (Revelation 6:14). Compare Hebrews 12:26, where the verb σείω toshake (kindred with σεισμὸς ) is used. [source]
Lit., ten thousands of ten thousands. Compare Psalm 68:17; Daniel 8:10. Μυριάς , whence the English myriad, means the number ten thousand. So, literally, Acts 19:19, ἀργυρίου μυριάδας πέντε fifty-thousandpieces of silver; lit., five ten-thousands. In the plural used for an unlimited number. See Luke 12:1; Acts 21:20; Hebrews 12:22; Judges 1:14. [source]
Lit., the book of the life. For the figure, see Exodus 32:32; Psalm 69:28; Daniel 12:1; Philemon 4:3. Compare Luke 10:20; Hebrews 12:23. [source]
The beginner, or author; not as Colossians 1:15, the first and most excellent creature of God's hands. “The stress laid in the Epistle to the Colossians on the inferiority of those to whom the self-same name of ἀρχαὶ , beginnings principalities was given … to the One who was the true beginning, or, if we might venture on an unfamiliar use of a familiar word, the true Principality of God's creation, may account for the prominence which the name had gained, and therefore for its use here in a message addressed to a church exposed, like that of Colossae, to the risks of angelolatry, of the substitution of lower principalities and created mediators for Him who was the Head over all things to His Church” (Plumptre). Compare Hebrews 12:2, ἀρχηγὸν leaderi0. [source]
See Ezekiel 48:35. The believer whose brow is adorned with this name has the freedom of the heavenly city. Even on earth his commonwealth is in heaven (Philemon 3:20). “Still, his citizenship was latent: he was one of God's hidden ones; but now he is openly avouched, and has a right to enter in by the gates to the city” (Trench). The city is called by John, the great and holy (Revelation 21:10); by Matthew, the holy city (Matthew 4:5); by Paul, Jerusalem which is above (Galatians 4:6); by the writer to the Hebrews, the city of the living God, the heavenly Jerusalem (Hebrews 12:22). Plato calls his ideal city Callipolis, the fair city (“Republic,” vii., 527), and the name Ouranopolis, heavenly city, was applied to Rome and Byzantium. For new ( καινῆς ), see on Matthew 26:29. The new Jerusalem is not a city freshly built ( νέα ), but is new ( καινὴ ) in contrast with the old, outworn, sinful city. In the Gospel John habitually uses the Greek and civil form of the name, Ἰεροσόλυμα ; in Revelation, the Hebrew and more holy appellation, ἱερουσάλημ . [source]
“There came to pass” (second aorist middle indicative of γινομαι ginomai). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezekiel 37:7; Ezekiel 38:19; Haggai 2:6; Mark 13:8; Hebrews 12:26.; Revelation 6:12; Revelation 16:18. [source]
Often when a turn comes in this book. But Beckwith is probably correct in seeing in Revelation 19:1-5 the climax of chapter Rev 18. This first voice (Revelation 19:1, Revelation 19:2) ως πωνην μεγαλην ουχλου πολλου hōs phōnēn megalēn ouchlou pollou (as it were great voice of much multitude) is probably the response of the angelic host (Revelation 5:11; Hebrews 12:22). There is responsive singing (grand chorus) as in chapters Revelation 4:1-11; Revelation 5:1-14. [source]
This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
“The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem” (Swete), and not the old Jerusalem which was destroyed a.d. 70. It was called the Holy City in a conventional way (Matthew 4:5; Matthew 27:53), but now in reality because it is new and fresh (καινην kainēn), this heavenly Jerusalem of hope (Hebrews 12:22), this Jerusalem above (Galatians 4:26.) where our real citizenship is (Philemon 3:20). [source]
Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.). [source]
First aorist passive of ανοιγω anoigō Like Daniel 7:10. The record of each human being has been kept in God‘s books.Were judged (εκριτησαν ekrithēsan). First aorist passive indicative of κρινω krinō The sentence upon each rests upon written evidence.Another book which is the book of life This book has already been mentioned (Revelation 3:5; Revelation 13:8; Revelation 17:8). “It is the roll of living citizens of Jerusalem” (Swete), “the church of the first born enrolled in heaven” (Hebrews 12:23). The books are “the vouchers for the book of life” (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew 7:16, Matthew 7:20; Matthew 10:32.; 25:31-46; John 15:6; 2 Corinthians 5:10; Romans 2:10; Revelation 2:23; Revelation 20:12; Revelation 22:12). [source]
Applied to God in Revelation 1:8; Revelation 21:6, and here alone to Christ, crowning proof in this book of Christ‘s deity. So in Revelation 21:6 God is termed, as Christ is here, η αρχη και το τελος hē archē kai to telos (the beginning and the end), while ο πρωτος και ο εσχατος ho prōtos kai ho eschatos (the first and the last) is applied only to Christ (Revelation 1:17; Revelation 2:8). Solemn assurance is thus given that Christ is qualified to be the Judge of Revelation 22:12 (cf. Matt 25:31-46). In Hebrews 12:2 Jesus is the αρχηγος και τελειωτης της πιστεως archēgos kai teleiōtēs tēs pisteōs (the author and finisher of faith). Christ was the Creator of the universe for the Father. So now he is the Consummation of redemption. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]