The Meaning of Hebrews 13:20 Explained

Hebrews 13:20

KJV: Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant,

YLT: And the God of the peace, who did bring up out of the dead the great shepherd of the sheep -- in the blood of an age-during covenant -- our Lord Jesus,

Darby: But the God of peace, who brought again from among the dead our Lord Jesus, the great shepherd of the sheep, in the power of the blood of the eternal covenant,

ASV: Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus,

KJV Reverse Interlinear

Now  the God  of peace,  that brought again  from  the dead  our  Lord  Jesus,  that great  shepherd  of the sheep,  through  the blood  of the everlasting  covenant, 

What does Hebrews 13:20 Mean?

Verse Meaning

Elsewhere John and Peter called Jesus Christ the Good Shepherd ( John 10:14) and the Chief Shepherd ( 1 Peter 5:4). Here He is the Great Shepherd, greater than any in Judaism. This is another expression of Jesus" superiority over the Mosaic system.
"As the Good Shepherd, Jesus Christ died for the sheep ( John 10:11). As the Great Shepherd, He lives for the sheep in heaven today, working on their behalf. As the Chief Shepherd, He will come for the sheep at His return ( 1 Peter 5:4). Our Shepherd cares for His own in the past, present, and future. He is the same yesterday, today, and forever!" [1]
Likewise the "eternal covenant" is the New Covenant in contrast to the temporary Old Covenant. Jesus" blood (death) was superior to animal blood (death) offered under the Old Covenant. This pastoral prayer brings the sermon to its conclusion. Many of the emphases expounded in the epistle come together in this benediction: peace, resurrection and ascension, shepherding, blood, covenant, Jesus, and glory.

Context Summary

Hebrews 13:14-25 - Praise, Prayer, And Peace
Notice that though the ancient sacrifices have been abolished, there is one which can never grow old-the sacrifice of praise. This incense must ever ascend from the heart-altar. And to this we must add the sacrifices of doing good and distributing our goods.
Perfection in the closing paragraph, Hebrews 13:21, means adjustment, the setting of a dislocated bone. We may be in the body of which Jesus is the Head, and yet be out of touch with Him. We need setting; and this is work which God will delegate to no angel, however exalted. He will do it Himself as tenderly and gently as possible, because He is the God of peace. Do you doubt it? Did He not bring the Shepherd to glory, and is He not able to bring the sheep also? Never rest until you are in living organic union with Jesus, that He may be able to work His will through you to your own great joy and for the hastening of the Kingdom [source]

Chapter Summary: Hebrews 13

1  Various admonitions as to love;
4  to honest life;
5  to avoid covetousness;
7  to regard God's preachers;
9  to take heed of strange doctrines;
10  to confess Christ;
16  to give alms;
17  to obey governors;
18  to pray for the apostles
20  The conclusion

Greek Commentary for Hebrews 13:20

The God of peace [ο τεος της ειρηνης]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω — anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν — ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]
The God of peace []
Not an O.T. phrase, and found only in Paul and Hebrews. See Romans 15:33; Romans 16:20; 1 Corinthians 14:33; Philemon 4:9, 1 Thessalonians 5:23; 2 Thessalonians 3:16. The phrase signifies God who is the author and giver of peace. [source]
Who brought again from the dead [ὁ ἀναγαγὼν ἐκ νεκρῶν]
The only direct reference in the epistle to the resurrection of Christ. Hebrews 6:2refers to the resurrection of the dead generally. Ἁνάγειν of raising the dead, only Romans 10:7. Rend. “brought up,” and comp. Wisd. 16:13. Ἁνά in this compound, never in N.T. in the sense of again. See on Luke 8:22; see on Acts 12:4; see on Acts 16:34; see on Acts 27:3. The verb often as a nautical term, to bring a vessel up from the land to the deep water; to put to sea. [source]
That great shepherd of the sheep [τὸν ποιμένα τῶν προβάτων τὸν μέγαν]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]

Reverse Greek Commentary Search for Hebrews 13:20

Matthew 2:6 Shall be shepherd of [ποιμανεῖ]
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
Matthew 2:5 Shall be shepherd [ποιμανει]
The Authorized Version had “shall rule,” but “shepherd” is correct. “Homer calls kings ‹the shepherds of the people‘”(Vincent). In Hebrews 13:20 Jesus is called “the great shepherd of the sheep.” Jesus calls himself “the good shepherd” (John 10:11). Peter calls Christ “the chief shepherd” (1 Peter 2:25). “The Lamb which is in the midst of the throne shall be their shepherd” (Revelation 7:17). Jesus told Peter to “shepherd” the lambs (John 21:16). Our word pastor means shepherd. [source]
John 10:2 The shepherd of the sheep [ποιμην εστιν των προβατων]
No article with ποιμην — poimēn “a shepherd to the sheep.” He comes in by the door with the sheep whom he leads. Old word is ποιμην — poimēn root meaning to protect. Jesus applies it to himself in John 10:16 and implies it here. It is used of Christ in 1 Peter 2:25; Hebrews 13:20. Paul applies it to ministers in Ephesians 4:11. Jesus uses the verb ποιμαινω — poimainō to shepherd, to Peter (John 21:16) and Peter uses it to other preachers (1 Peter 5:2) and Paul uses it for bishops (elders) in Acts 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them. [source]
John 10:16 Other sheep [αλλα προβατα]
Sheep, not goats, but “not of this fold” See John 10:1 for αυλη — aulē Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ‘s horizon takes in all men of all races and times (John 11:52; John 12:32). The world mission of Christ for all nations is no new idea with him (Matthew 8:11; Luke 13:28). God loved the world and gave his Son for the race (John 3:16). Them also I must bring Second aorist active infinitive of κακεινα δει με αγαγειν — agō with αγω — dei expressing the moral urgency of Christ‘s passion for God‘s people in all lands and ages. Missions in Christ‘s mind takes in the whole world. This is according to prophecy (Isaiah 42:6; Isaiah 49:6; Isaiah 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. And they shall hear my voice Future middle indicative of και της πωνης μου ακουσονται — akouō with the genitive ακουω — phōnēs These words read like a transcript from the Acts and the Epistles of Paul (Rom 9-11 in particular). See especially Paul‘s words in Acts 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. And they shall become one flock, one shepherd Future middle indicative of γινομαι — ginomai plural, not singular γενησεται — genēsetai as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη — poimnē (old word, contraction of ποιμενη — poimenē from ποιμην — poimēn shepherd), as in Matthew 26:31, and αυλη — aulē (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη — aulē and πομνιον — pomnion has helped Roman Catholic assumptions. Christ‘s use of “flock” (ποιμνη — poimnē) here is just another metaphor for kingdom (βασιλεια — basileia) in Matthew 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Ephesians 2 for this same idea. There is only the one Great Shepherd of the sheep (Hebrews 13:20), Jesus Christ our Lord. [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 To shepherd [ποιμαινειν]
Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. [source]
Ephesians 4:11 And he gave [και αυτος εδωκεν]
First aorist active indicative of διδωμι — didōmi In 1 Corinthians 12:28 Paul uses ετετο — etheto (more common verb, appointed), but here repeats εδωκεν — edōken from the quotation in Ephesians 4:8. There are four groups The titles are in the predicate accusative Each of these words occurs in 1 Corinthians 12:28 (which see note for discussion) except ποιμαινω — poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimainō to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together. All these gifts can be found in one man, though not always. Some have only one. [source]
1 Thessalonians 5:23 The very God of peace [αὐτὸς ὁ Θεὸς τῆς εἰρήνης]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
1 Peter 5:4 The chief Shepherd [ἀρχιποίμενος]
Only here in New Testament. In harmony with 1 Peter 5:2. “The last thing Peter could have dreamed of as possible would be its misapplication to himself or his so-called successors” (Cook). Compare Hebrews 13:20, great Shepherd; and John 10:11, John 10:14, good Shepherd. Also, Ezekiel 34:15, Ezekiel 34:16, Ezekiel 34:23. [source]
1 Peter 2:25 But are now returned [αλλα επεστραπητε]
Second aorist passive indicative of επιστρεπω — epistrephō old verb, to turn, to return (Matthew 10:13).Unto the Shepherd and Bishop of your souls (επι τον ποιμενα και επισκοπον των πσυχων υμων — epi ton poimena kai episkopon tōn psuchōn humōn). Jesus called himself the Good Shepherd (John 10:11, and see also Hebrews 13:20). Here alone is Christ called our “Bishop” (overseer). See both ideas combined in Ezekiel 34:11. Philo calls God Επισχοπος — Episcopos Jesus is also Αποστολος — Apostolos (Hebrews 3:1) and he deserves all other titles of dignity that we can give him. [source]
1 Peter 2:25 Unto the Shepherd and Bishop of your souls [επι τον ποιμενα και επισκοπον των πσυχων υμων]
Jesus called himself the Good Shepherd (John 10:11, and see also Hebrews 13:20). Here alone is Christ called our “Bishop” (overseer). See both ideas combined in Ezekiel 34:11. Philo calls God Επισχοπος — Episcopos Jesus is also Αποστολος — Apostolos (Hebrews 3:1) and he deserves all other titles of dignity that we can give him. [source]
1 Peter 5:4 When the chief Shepherd shall be manifested [πανερωτεντος του αρχιποιμενος]
Genitive absolute with first aorist passive participle of πανεροω — phaneroō to manifest, and genitive of αρχιποιμην — archipoimēn a compound See Hebrews 13:20 for κομιειστε — ho poimēn ho megas (the Shepherd the great). [source]
Revelation 19:15 And he shall rule them [και αυτος ποιμανει]
Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd. [source]
Revelation 19:15 That he should smite [ινα παταχηι]
Purpose clause with ινα — hina and the first aorist active subjunctive of πατασσω — patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει — kai autos poimanei). Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]

What do the individual words in Hebrews 13:20 mean?

[May] the now God - of peace - having brought out from [the] dead the Shepherd of the sheep - great by [the] blood of [the] covenant eternal Lord of us Jesus
δὲ Θεὸς τῆς εἰρήνης ἀναγαγὼν ἐκ νεκρῶν τὸν ποιμένα τῶν προβάτων τὸν μέγαν ἐν αἵματι διαθήκης αἰωνίου Κύριον ἡμῶν Ἰησοῦν

  [May]  the 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
εἰρήνης  of  peace 
Parse: Noun, Genitive Feminine Singular
Root: εἰρήνη  
Sense: a state of national tranquillity.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀναγαγὼν  having  brought 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ἀνάγω  
Sense: to lead up, to lead or bring into a higher place.
ἐκ  out  from 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
νεκρῶν  [the]  dead 
Parse: Adjective, Genitive Masculine Plural
Root: νεκρός  
Sense: properly.
ποιμένα  Shepherd 
Parse: Noun, Accusative Masculine Singular
Root: ποιμήν  
Sense: a herdsman, esp. a shepherd.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
προβάτων  sheep 
Parse: Noun, Genitive Neuter Plural
Root: προβάτιον 
Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
μέγαν  great 
Parse: Adjective, Accusative Masculine Singular
Root: μέγας  
Sense: great.
αἵματι  [the]  blood 
Parse: Noun, Dative Neuter Singular
Root: αἷμα  
Sense: blood.
διαθήκης  of  [the]  covenant 
Parse: Noun, Genitive Feminine Singular
Root: διαθήκη  
Sense: a disposition, arrangement, of any sort, which one wishes to be valid, the last disposition which one makes of his earthly possessions after his death, a testament or will.
αἰωνίου  eternal 
Parse: Adjective, Genitive Feminine Singular
Root: αἰώνιος  
Sense: without beginning and end, that which always has been and always will be.
Κύριον  Lord 
Parse: Noun, Accusative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.