KJV: For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
YLT: for both he who is sanctifying and those sanctified are all of one, for which cause he is not ashamed to call them brethren,
Darby: For both he that sanctifies and those sanctified are all of one; for which cause he is not ashamed to call them brethren,
ASV: For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,
| ὅ | The [One] |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| τε | both |
|
Parse: Conjunction Root: τέ Sense: not only … but also. |
|
| ἁγιάζων | sanctifying |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
|
| οἱ | those |
|
Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἁγιαζόμενοι | being sanctified |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἁγιάζω Sense: to render or acknowledge, or to be venerable or hallow. |
|
| ἑνὸς | one |
|
Parse: Adjective, Genitive Masculine Singular Root: εἷς Sense: one. |
|
| πάντες | [are] all |
|
Parse: Adjective, Nominative Masculine Plural Root: πᾶς Sense: individually. |
|
| αἰτίαν | reason |
|
Parse: Noun, Accusative Feminine Singular Root: αἰτία Sense: cause, reason. |
|
| ἐπαισχύνεται | He is ashamed |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἐπαισχύνομαι Sense: to be ashamed. |
|
| ἀδελφοὺς | brothers |
|
Parse: Noun, Accusative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
|
| καλεῖν | to call |
|
Parse: Verb, Present Infinitive Active Root: καλέω Sense: to call. |
|
Greek Commentary for Hebrews 2:11
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]
Reverse Greek Commentary Search for Hebrews 2:11
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
The phrase N.T.o Ἀδελφοί brethrenin address, is not found in the Gospels. In Acts mostly ἄνδρες ἀδελφοὶ brothermen. In Paul, ἀδ. ἀγαπητοί brethrenbeloved, or ἀδ. ἀγαπ. καὶ ἐπιπόθητοι brethrenbeloved and longed for (once, Philemon 4:1), ἀδ. ἠγαπημένοι ὐπὸ τοῦ θεοῦ and τοῦ κυρίου brethrenbeloved of God or of the Lord, and ἀδ. μου mybrethren. In James mostly ἀδ. μου. In Hebrews, except here, ἀδελφοὶ simply. Holy brethren (see Hebrews 2:11) are worshippers of God, taking the place of God's O.T. people, as called and consecrated to ethical and spiritual service according to the Christian ideal. [source]
Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Hebrews 2:11; Mark 8:28, Mark 8:38; Romans 1:16; 2 Timothy 1:8, 2 Timothy 1:16. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Perfect active indicative of τελειοω teleioō He has done what the old sacrifices failed to do (Hebrews 10:1). Them that are sanctified Articular participle (accusative case) present passive of αγιαζω hagiazō (note perfect in Hebrews 10:10) either because of the process still going on or because of the repetition in so many persons as in Hebrews 2:11. [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]