We may not like all the brethren, but there is something in each of them that Christ loves. Let us try to discover it, or love them for His sake. We can love people with our mind and think for them, or with our strength and serve them, even though the heart is somewhat reluctant.
Strangers and captives must never be forgotten, either in our prayers or our ministry. The love within the marriage tie must be unsullied, and we must watch against the insidious lust of gold. Why should we always be thinking of money, when God has promised, with two negatives, never to fail us, Hebrews 13:5? Thrice we are asked to remember those who bear office and rule in the church, Hebrews 13:7; Hebrews 13:17; Hebrews 13:24.
We are called to a holy crusade. It is not for us to linger in circumstances of ease and self-indulgence when our Master suffered without the gate! Let us go forth unto Him, bearing His reproach! Has not the Church tarried in the city long enough, enervated by its fashions and flatteries? [source]
Chapter Summary: Hebrews 13
1Various admonitions as to love; 4to honest life; 5to avoid covetousness; 7to regard God's preachers; 9to take heed of strange doctrines; 10to confess Christ; 16to give alms; 17to obey governors; 18to pray for the apostles 20The conclusion
Greek Commentary for Hebrews 13:1
Brotherly love [πιλαδελπια] Late word from πιλαδελπος philadelphos (1 Peter 3:8). See 1 Thessalonians 4:9. It is always in order in a church. To show love unto strangers Old word for hospitality, from πιλοχενος philoxenos (1 Timothy 3:2), in N.T. only here and Romans 12:3. In genitive case with επιλαντανεστε epilanthanesthe (present middle imperative, cf. Hebrews 6:10). Have entertained angels unawares Second aorist active indicative of λαντανω lanthanō old verb to escape notice and first aorist active participle of χενιζω xenizō old verb to entertain a guest (χενος xenos stranger), according to a classic idiom seen with λαντανω τυγχανω πτανω lanthanō class="translit"> tugchanō class="translit"> phthanō by which the chief idea is expressed by the participle (supplementary participle), here meaning, “some escaped notice when entertaining angels.” The reference is to Gen 18; 19 (Abraham and Sarah did this very thing). [source]
John 10:11The good shepherd [ὁ ποιμὴν ὁ καλὸς] Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32,John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43,Mark 9:45,Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
John 13:27Then entered Satan into him [τοτε εισηλτεν εις εκεινον ο Σατανας] The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19,Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Acts 21:34Castle [παρευβολήν] Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb παρεμβάλλω , to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34, it occurs in the earlier sense of an army; and in Hebrews 13:11,Hebrews 13:13; Revelation 20:9, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation. [source]
Acts 21:34When he could not know [μη δυναμενου αυτου γνωναι] Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11,Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10,Acts 23:16,Acts 23:32. [source]
1 Corinthians 12:28In the church [en tēi ekklēsiāi)] 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]
1 Corinthians 12:28Teachers [διδασκω] 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]
1 Corinthians 12:28Helps [κυβερναω] 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]
2 Corinthians 9:13Liberal distribution [ἁπλότητι τῆς κοινωνίας] Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]
2 Corinthians 9:13Your professed subjection [ὑποταγῇ τῆς ὁμολογίας ὑμῶν] A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12,1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
Galatians 4:26Jerusalem which is above [ἡ ἄνω Ἱερουσαλὴμ] 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]
Philippians 1:5For your fellowship [ἐπὶ τῇ κοινωνίᾳ ὑμῶν] Connect with I thank God. For fellowship, see on 1 John 1:3. The word sometimes has the meaning of almsgiving, contributions, as Romans 15:26; Hebrews 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Phlippians 4:10,Phlippians 4:15,Phlippians 4:16. [source]
Colossians 1:22To present [παραστησαι] First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
Colossians 1:22Hath he reconciled [αποκατηλλαχεν] First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Colossians 1:22Through death [δια του τανατου] The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
1 Timothy 1:19Faith and a good conscience [πίστιν καὶ ἀγαθὴν συνείδησιν] The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16,1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
Philemon 1:6The communication of thy faith [ἡ κοινωνία τῆς πίστεώς σου] Κοινωνία fellowshipis often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith. [source]
Hebrews 3:1Partakers of a heavenly calling [κλήσεως ἐπουρανίου μέτοχοι] Μέτοχοι partakersonly in Hebrews except Luke 5:7. See on μετέσχεν tookpart, Hebrews 2:14. The phrase heavenly calling N.T.oComp. τῆς ἄσω κλήσεως theupward calling, Philemon 3:14. The expression points to the lordship of the world to be (Hebrews 2:5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that world. See Hebrews 13:14. [source]
Hebrews 2:1To give the more earnest heed [περισσοτέρως προσέξειν] Lit. to give heed more abundantly. Προσέχειν togive heed, lit. to hold (the mind ) to. oP. The full phrase in Job 7:17. Mostly in Luke, Acts, and the Pastorals. See on 1 Timothy 1:4. Περισσοτέρως moreabundantly, in Hebrews only here and Hebrews 13:19; elsewhere only in Paul. [source]
Hebrews 11:26Esteeming the reproach of Christ [ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ] The participle gives the reason for his choice of affliction instead of sin: since he esteemed. “The reproach of Christ” is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philemon 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. [source]
Hebrews 11:10For he looked for a city which hath foundations [ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔξουσαν πόλιν] 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]
Hebrews 10:22Sprinkled from an evil conscience [ῥεραντισμένοι - ἀπὸ συνειδήσεως πονηρᾶς] This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5,1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2. [source]
Hebrews 11:26The reproach of Christ [τον ονειδισμον του Χριστου] 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]
Hebrews 13:12Wherefore Jesus also [διο και Ιησους] The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
Hebrews 13:23Hath been set at liberty [απολελυμενον] Perfect passive participle of απολυω apoluō to set free, in indirect discourse after γινωσκετε ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11,2 Timothy 4:21). Shortly Same comparative as in Hebrews 13:19, “sooner” than I expect (?). [source]
Hebrews 2:5For not unto angels [ου γαρ αγγελοις] The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come The new order, the salvation just described. See a like use of μελλω mellō (as participle) with σωτηρια sōtēria (Hebrews 1:14), αιων aiōn (Hebrews 6:4.), αγατα agatha (Hebrews 9:11; Hebrews 10:1), πολις polis (Hebrews 13:14). Whereof we speak The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. [source]
Hebrews 11:5Was translated [μετετετη] 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]
Hebrews 2:11He that sanctifieth [ο αγιαζων] Present active articular participle of αγιαζω hagiazō Jesus is the sanctifier (Hebrews 9:13.; Hebrews 13:12). They that are sanctified Present passive articular participle of αγιαζω hagiazō It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. Of one Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. He is not ashamed Present passive indicative of επαισχυνομαι epaischunomai old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (αδελπους adelphous), unworthy sons though we be. [source]
Hebrews 9:12Through his own blood [δια του ιδιου αιματος] This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8,Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
1 Peter 2:5To offer up [ἀνενέγκαι] The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]
1 Peter 3:16Having a good conscience [συνείδησιν ἔχοντες ἀγαθήν] The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER-
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Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER-
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In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7,1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]
1 Peter 1:22Unfeigned [ανυποκριτον] Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
1 Peter 1:22In your obedience [εν τηι υπακοηι] With repetition of the idea in 1 Peter 1:2,1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17,John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
3 John 1:2Soul [ψυχή] See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11,John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
Revelation 14:4For they are virgins [παρτενοι γαρ εισιν] Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1,1 Corinthians 7:8,1 Corinthians 7:32,1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4Were purchased from among men [ηγοραστησαν απο των αντρωπων] First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:20Without the city [εχωτεν της πολεως] Ablative case with εχωτεν exōthen (like εχω exō). This was the usual place (Hebrews 13:12). See εχωτεν exōthen in Revelation 11:2. Joel (Joel 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God‘s enemies. Cf. Zechariah 14:4.Blood from the winepress (αιμα εκ της ληνου haima ek tēs lēnou). Bold imagery suggested by the colour of the grapes.Unto the bridles Old word (from χαλαω chalaō to slacken), in N.T. only here and James 3:3. Bold picture.As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων apo stadiōn chiliōn hexakosiōn). A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [source]
Revelation 3:12A pillar [στυλον] 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]
Greek Commentary for Hebrews 13:1
Late word from πιλαδελπος philadelphos (1 Peter 3:8). See 1 Thessalonians 4:9. It is always in order in a church. To show love unto strangers Old word for hospitality, from πιλοχενος philoxenos (1 Timothy 3:2), in N.T. only here and Romans 12:3. In genitive case with επιλαντανεστε epilanthanesthe (present middle imperative, cf. Hebrews 6:10). Have entertained angels unawares Second aorist active indicative of λαντανω lanthanō old verb to escape notice and first aorist active participle of χενιζω xenizō old verb to entertain a guest (χενος xenos stranger), according to a classic idiom seen with λαντανω τυγχανω πτανω lanthanō class="translit"> tugchanō class="translit"> phthanō by which the chief idea is expressed by the participle (supplementary participle), here meaning, “some escaped notice when entertaining angels.” The reference is to Gen 18; 19 (Abraham and Sarah did this very thing). [source]
Φιλαδελφία in Paul, Romans 12:10; 1 Thessalonians 4:9. As a proper name, Revelation 1:11; Revelation 3:7. It is not necessary to suppose that the admonition implies signs of estrangement among those addressed. Comp. Hebrews 3:13; Hebrews 6:10; Hebrews 10:24; Hebrews 12:12-15. [source]
Reverse Greek Commentary Search for Hebrews 13:1
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil. That thou doest, do quickly Aorist active imperative of ποιεω poieō “Do more quickly what thou art doing.” Ταχειον Tacheion is comparative of ταχεως tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50. [source]
Better, barracks. The main tower had a smaller tower at each corner, the one at the southeastern corner being the largest and overlooking the temple. In this tower were the quarters of the soldiers. The word is derived from the verb παρεμβάλλω , to put in beside, used in military language of distributing auxiliaries among regular troops and, generally, of drawing up in battle-order. Hence the noun means, a body drawn up in battle-array, and passes thence into the meaning of an encampment, soldiers' quarters, barracks. In Hebrews 11:34, it occurs in the earlier sense of an army; and in Hebrews 13:11, Hebrews 13:13; Revelation 20:9, in the sense of an encampment. In grammatical phraseology it signifies a parenthesis, according to its original sense of insertion or interpolation. [source]
Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [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]
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]
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]
Rev., correctly, liberality of your contribution. Κοινωνία communionincludes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω , Romans 12:13, distributing; Philemon 4:15, communicated. [source]
Lit., we live abroad. Only in this chapter. Compare Philemon 1:23; Philemon 3:20; Hebrews 11:13; Hebrews 13:14. There is a play upon the words which might be expressed by at home, from home. [source]
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [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]
Connect with I thank God. For fellowship, see on 1 John 1:3. The word sometimes has the meaning of almsgiving, contributions, as Romans 15:26; Hebrews 13:16. Though here it is used in the larger sense of sympathetic cooperation, yet it is no doubt colored by the other idea, in view of the Philippians' pecuniary contributions to Paul. See Phlippians 4:10, Phlippians 4:15, Phlippians 4:16. [source]
First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. [source]
First aorist (effective, timeless) active indicative (a sort of parenthetical anacoluthon). Here B reads αποκαταλλαγητε apokatallagēte be ye reconciled like καταλλαγητε katallagēte in 2 Corinthians 5:20 while D has αποκαταλλαγεντες apokatallagentes Lightfoot prefers to follow B here (the hard reading), though Westcott and Hort only put it in the margin. On the word see Colossians 1:20. In the body of his flesh (εν τωι σωματι της σαρκος αυτου en tōi sōmati tēs sarkos autou). See the same combination in Colossians 2:11 though in Ephesians 2:14 only σαρκι sarki (flesh). Apparently Paul combines both σωμα sōma and σαρχ sarx to make plain the actual humanity of Jesus against incipient Docetic Gnostics who denied it. Through death The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
The reconciliation was accomplished by means of Christ‘s death on the cross (Colossians 1:20) and not just by the Incarnation (the body of his flesh) in which the death took place. To present (παραστησαι parastēsai). First aorist active (transitive) infinitive (of purpose) of παριστημι paristēmi old verb, to place beside in many connections. See it used of presenting Paul and the letter from Lysias to Felix (Acts 23:33). Repeated in Colossians 1:28. See also 2 Corinthians 11:2; 2 Corinthians 4:14. Paul has the same idea of his responsibility in rendering an account for those under his influence seen in Hebrews 13:17. See note on Romans 12:1 for use of living sacrifice. Holy Positively consecrated, separated unto God. Common in N.T. for believers. Haupt holds that all these terms have a religious and forensic sense here. Without blemish (αμωμους amōmous). Without spot (Philemon 2:15). Old word α a privative and μωμος mōmos (blemish). Common in the lxx for ceremonial purifications. Unreproveable Old verbal adjective from α a privative and εγκαλεω egkaleō to call to account, to pick flaws in. These three adjectives give a marvellous picture of complete purity (positive and negative, internal and external). This is Paul‘s ideal when he presents the Colossians “before him” (κατενωπιον αυτου katenōpion autou), right down in the eye of Christ the Judge of all. [source]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16, 1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
Κοινωνία fellowshipis often used in the active sense of impartation, as communication, contribution, almsgiving. So Romans 15:26; 2 Corinthians 9:13; Hebrews 13:16. This is the sense here: the active sympathy and charity growing out of your faith. [source]
The heavenly sanctuary. Τὰ ἅγια themost holy place, Hebrews 9:8, Hebrews 9:12, Hebrews 9:25; Hebrews 10:19; Hebrews 13:11. Comp. ἅγια ἀγίων holyof holies, Hebrews 9:3. Ἅγια holyplaces generally, but with special reference to the innermost sanctuary, Hebrews 9:24. [source]
Μέτοχοι partakersonly in Hebrews except Luke 5:7. See on μετέσχεν tookpart, Hebrews 2:14. The phrase heavenly calling N.T.oComp. τῆς ἄσω κλήσεως theupward calling, Philemon 3:14. The expression points to the lordship of the world to be (Hebrews 2:5); and the world to be is the abiding world, the place of realities as contrasted with types and shadows. The calling comes from that world and is to that world. See Hebrews 13:14. [source]
Lit. to give heed more abundantly. Προσέχειν togive heed, lit. to hold (the mind ) to. oP. The full phrase in Job 7:17. Mostly in Luke, Acts, and the Pastorals. See on 1 Timothy 1:4. Περισσοτέρως moreabundantly, in Hebrews only here and Hebrews 13:19; elsewhere only in Paul. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Gate is substituted for camp (Hebrews 13:11), as more appropriate to a city. [source]
N.T.oolxx. Ἑυαρεστεῖν tobe well pleasing, Hebrews 11:5, Hebrews 11:6; Hebrews 13:16. For the adjective εὐάρεστος well-pleasingsee on Titus 2:9. [source]
The participle gives the reason for his choice of affliction instead of sin: since he esteemed. “The reproach of Christ” is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Romans 15:3; Hebrews 13:13; 2 Corinthians 1:5; Colossians 1:24; Philemon 3:14; 1 Peter 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. [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]
This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5, 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2. [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]
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
Perfect passive participle of απολυω apoluō to set free, in indirect discourse after γινωσκετε ginōskete Possibly from prison if he came to Rome at Paul‘s request (2 Timothy 4:11, 2 Timothy 4:21). Shortly Same comparative as in Hebrews 13:19, “sooner” than I expect (?). [source]
The author now proceeds to show (Hebrews 2:5-18) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. The world to come The new order, the salvation just described. See a like use of μελλω mellō (as participle) with σωτηρια sōtēria (Hebrews 1:14), αιων aiōn (Hebrews 6:4.), αγατα agatha (Hebrews 9:11; Hebrews 10:1), πολις polis (Hebrews 13:14). Whereof we speak The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels. [source]
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]
Present active articular participle of αγιαζω hagiazō Jesus is the sanctifier (Hebrews 9:13.; Hebrews 13:12). They that are sanctified Present passive articular participle of αγιαζω hagiazō It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. Of one Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14 below. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. He is not ashamed Present passive indicative of επαισχυνομαι epaischunomai old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (αδελπους adelphous), unworthy sons though we be. [source]
This is the great distinction between Christ as High Priest and all other high priests. They offer blood (Hebrews 9:7), but he offered his own blood. He is both victim and High Priest. See the same phrase in Hebrews 13:12; Acts 20:28. Once for all In contrast to the repeated (annual) entrances of the Levitical high priests (Hebrews 9:7). Into the holy place Here, as in Hebrews 9:8, Hebrews 9:24 heaven itself. Having obtained First aorist middle (indirect) participle of ευρισκω heuriskō simultaneous action with εισηλτεν eisēlthen and by or of himself “as the issue of personal labour directed to this end” (Westcott). The value of Christ‘s offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John 10:17). Λυτρωσις Lutrōsis (from λυτροω lutroō) is a late word for the act of ransoming (cf. λυτρον lutron ransom), in O.T. only here and Luke 1:68; Luke 2:38. But απολυτρωσις apolutrōsis elsewhere (as in Luke 21:28; Romans 3:24; Hebrews 9:15; Hebrews 11:35). For “eternal” (αιωνιαν aiōnian here feminine form) see Hebrews 6:2. The author now turns to discuss the better sacrifice (9:13-10:18) already introduced. [source]
The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER- -DIVIDER- Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER- -DIVIDER- In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]
Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
Future active indicative of αποδιδωμι apodidōmi For this use with λογον logon (account) see Matthew 12:36; Luke 16:2; Acts 19:40; Hebrews 13:17. For the sudden use of the relative οι hoi see Romans 3:8. [source]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης ektenēs is more common (1 Peter 4:8). [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Ablative case with εχωτεν exōthen (like εχω exō). This was the usual place (Hebrews 13:12). See εχωτεν exōthen in Revelation 11:2. Joel (Joel 3:12) pictures the valley of Jehoshaphat as the place of the slaughter of God‘s enemies. Cf. Zechariah 14:4.Blood from the winepress (αιμα εκ της ληνου haima ek tēs lēnou). Bold imagery suggested by the colour of the grapes.Unto the bridles Old word (from χαλαω chalaō to slacken), in N.T. only here and James 3:3. Bold picture.As far as a thousand and six hundred furlongs (απο σταδιων χιλιων εχακοσιων apo stadiōn chiliōn hexakosiōn). A peculiar use of απο apo for “distance from (of)” as also in John 11:18; John 21:8, somewhat like the use of προ pro in John 12:1. The distance itself covers the length of Palestine, but it is more likely that “the metaphor is worked out with the exuberance of apocalyptic symbolism” (Swete) for the whole earth. [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]