KJV: For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
YLT: for if the word being spoken through messengers did become stedfast, and every transgression and disobedience did receive a just recompense,
Darby: For if the word which was spoken by angels was firm, and every transgression and disobedience received just retribution,
ASV: For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just recompense of reward;
| ἀγγέλων | angels |
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Parse: Noun, Genitive Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| λαληθεὶς | having been spoken |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| λόγος | word |
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Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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| βέβαιος | unalterable |
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Parse: Adjective, Nominative Masculine Singular Root: βέβαιος Sense: stable, fast, firm. |
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| πᾶσα | every |
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Parse: Adjective, Nominative Feminine Singular Root: πᾶς Sense: individually. |
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| παράβασις | transgression |
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Parse: Noun, Nominative Feminine Singular Root: παράβασις Sense: a going over. |
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| παρακοὴ | disobedience |
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Parse: Noun, Nominative Feminine Singular Root: παρακοή Sense: a hearing amiss. |
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| ἔλαβεν | received |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
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| ἔνδικον | a just |
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Parse: Adjective, Accusative Feminine Singular Root: ἔνδικος Sense: according to right, righteous, just. |
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| μισθαποδοσίαν | recompense |
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Parse: Noun, Accusative Feminine Singular Root: μισθαποδοσία Sense: payment of wages due, recompence. |
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Greek Commentary for Hebrews 2:2
Condition of first class, assumed as true. Through angels Allusion to the use of angels by God at Sinai as in Acts 7:38, Acts 7:53; Galatians 3:19, though not in the O.T., but in Josephus (Ant. XV. 156). Transgression and disobedience Both words use παραρυωμεν para as in παραβασις pararuōmen refused to obey (stepping aside, παρακοη para -μισταποδοσιαν basis as in Romans 2:23), neglect to obey Late double compound, like μιστοδοσια misthapodotēs (Hebrews 11:6), from ενδικον misthos (reward) and apodidōmi to give back. The old Greeks used misthodosia Just Old compound adjective, in N.T. only here and Romans 3:8. [source]
The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38, Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation. [source]
Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Matthew 5:18. [source]
Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5, Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57. [source]
Ἔνδικος justonly here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμι with the infinitive: thus, δίκαιός εἰμι κολάζειν Iam right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompenseonly in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία . From μισθός wagesand ἀποδιδόναι topay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5, 1 Corinthians 10:6. [source]
Reverse Greek Commentary Search for Hebrews 2:2
Better rendered “congregation” here as in Hebrews 2:12 (Psalm 22:22), the people of Israel gathered at Matthew. Sinai, the whole nation. Moses is here represented as receiving the law from an angel as in Hebrews 2:2; Galatians 3:19 (Deuteronomy 33:2, lxx) and so was a mediator But Exodus does not speak of an angel. [source]
Lit., unto ordinances of angels. Εἰς means with reference to. Disposition ( διαταγή ) is used by A. V. in the sense of arrangement, as we say a general disposed his trooPsalms The word occurs only here and Romans 13:2, where it is rendered ordinance. The kindred verb διατάσσω occurs often, and mostly in the sense of command or appoint. See Matthew 11:1; Luke 3:13. In 1 Corinthians 11:34, it is translated set in order. The reference is most probably to the Jewish tradition that the law was given through the agency of angels. See Deuteronomy 33:2. Compare Psalm 68:17. Paul expressly says that the law was administered by the medium of angels (Galatians 3:19). Compare the word spoken by angels (Hebrews 2:2). Render, therefore, as Rev., as it was ordained by angels. [source]
Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. Matthew 18:17 for same idea in παρακουω parakouō). In N.T. only here; Romans 5:19; Hebrews 2:2. In contrast with υπακοη hupakoē (obedience) rather than the common απειτια apeithia (Romans 11:30, Romans 11:32). When your obedience shall be fulfilled (οταν πληρωτηι υμων η υπακοη hotan plērōthēi humōn hē hupakoē). Indefinite temporal clause with οταν hotan and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ‘s will soon as came true. [source]
Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων withreference to arrangements of angels; or as it was ordained by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2(but comp. lxx and the Hebrew). See Hebrews 2:2; Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5,3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; Exodus 32:34; Exodus 33:14; Isaiah 63:9; Joshua 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh. [source]
Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). [source]
First aorist passive of προστιτημι prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 3:15., because in Paul‘s mind the law is no part of the covenant, but a thing apart “in no way modifying its provisions” (Burton). Χαριν Charin is the adverbial accusative of χαρις charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 1:16). It is probably also telic here, not in order to create transgressions, but rather “to make transgressions palpable” (Ellicott), “thereby pronouncing them to be from that time forward transgressions of the law” (Rendall). Παραβασις Parabasis from παραβαινω parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23. Till the seed should come (αχρις αν ελτηι το σπερμα achris an elthēi to sperma). Future time with αχρις αν achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα to sperma as in Galatians 3:16. The promise hath been made Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
Probably impersonal perfect passive rather than middle of επαγγελλομαι epaggellomai as in 2 Maccabees 4:27. Ordained through angels (διαταγεις δι αγγελων diatageis di' aggelōn). Second aorist passive participle of διατασσω diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3). By the hand of a mediator Εν χειρι En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης Mesitēs from μεσος mesos is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). [source]
For the verb spoiled, see on putting off, Colossians 2:11. The principalities and powers are the angelic hosts through whose ministry the law was given. See Deuteronomy 33:2; Acts 7:53; Hebrews 2:2; Galatians 3:19. Great importance was attached, in the later rabbinical schools, to the angels who assisted in giving the law; and that fact was not without influence in shaping the doctrine of angelic mediators, one of the elements of the Colossian heresy, which was partly Judaic. This doctrine Paul strikes at in Colossians 1:16; Colossians 2:10; here, and Colossians 2:18. God put off from himself, when the bond of the law was rendered void in Christ's crucifixion, that ministry of angels which waited on the giving of the law, revealing Christ as the sole mediator, the head of every principality and power (Colossians 2:10). The directness of the gospel ministration, as contrasted with the indirectness of the legal ministration, is touched upon by Paul in Galatians 3:19sqq.; 2 Corinthians 3:12sqq.; Hebrews 2:2. [source]
The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from. The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one's cape, ex cappa and so get away. Comp. French In Italian we have scappare “to escape,” and also incappare “to fall into a snare,” and incappuciare “to wrap up in a hood or cape; to mask.”If we neglect ( ἀμελήσαντες )Lit. having neglected. Rare in N.T., oP. Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, Hebrews 2:1.Salvation ( σωτηρίαν )Characterizing the new dispensation, as the word (Hebrews 2:2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3).Which ( ἥτις )Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.At the first began to be spoken ( ἀρχὴν λαβοῦσα )Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N.T.oBy the Lord ( διὰ τοῦ κυρίου )Const. with ἀρχὴν λαβοῦσα , not with λαλεῖσθαι . It is the beginning, not the speaking which is emphasized.Was confirmed ( ἐβεβαιώθη )It was sure ( βέβαιος ) even as was the word spoken by angels (Hebrews 2:2), and it was confirmed, proved to be real, by the testimony of ear-witnesses.By them that heard ( ὑπὸ τῶν ἀκουσάντων )We heard it (Hebrews 2:1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (Galatians 1:11). [source]
Const. with ἀγγέλων ofangels, with comma after angels. Rend. “to a festal assembly of angels.” This and the next clause show what the myriads consist of, - a host of angels and redeemed men. Πανήγυρις , N.T.ois a gathering to celebrate a solemnity, as public games, etc.: a public, festal assembly. Frequently joined with ἑορτή feast. See Ezekiel 47:11; Hosea 2:11; Hosea 9:5. The verb πανηγυρίζειν tocelebrate or attend a public festival, to keep holiday, occurs occasionally in Class.: not in N.T.: lxx once, Isaiah 66:10. The festal assembly of angels maintains the contrast between the old and the new dispensation. The host of angels through whose ministration the law was given (see on Hebrews 2:2, and see on Galatians 3:19) officiated at a scene of terror. Christian believers are now introduced to a festal host, surrounding the exalted Son of man, who has purged away sins, and is enthroned at God's right hand (Hebrews 1:3). [source]
Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarderN.T.oComp. μισθαποδοσία recompenseof reward, Hebrews 2:2(note); Hebrews 10:35; Hebrews 11:26. [source]
See on Matthew 28:18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; Hebrews 9:19; by angels, as Hebrews 2:2; by God himself or Christ, as Hebrews 2:3; Hebrews 5:5; Hebrews 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3; once of the Law, personified, Romans 3:9. [source]
Your boldness of Hebrews 10:35. Recompense of reward Late double compound, like μισταποδοτης misthapodotēs (Hebrews 11:6), from μιστος misthos (reward, wages) and αποδιδωμι apodidōmi to give back, to pay (repay). In N.T. only here, Hebrews 2:2; Hebrews 11:26. Of patience Old word for remaining under trial (Luke 8:15). This was the call of the hour then as now. Having done the will of God This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. That ye may receive the promise (ινα κομισηστε την επαγγελιαν hina komisēsthe tēn epaggelian) Purpose clause with ινα hina and the first aorist middle subjunctive of κομιζω komizō old verb to carry (Luke 7:37), in the middle to get back one‘s own (Matthew 25:27), to receive. See also Hebrews 11:39. Now the author is ready to develop this great idea of receiving the promise in Christ. [source]
Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts. [source]
Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; 2 Timothy 3:8. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]