KJV: For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house.
YLT: for of more glory than Moses hath this one been counted worthy, inasmuch as more honour than the house hath he who doth build it,
Darby: For he has been counted worthy of greater glory than Moses, by how much he that has built it has more honour than the house.
ASV: For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honor than the house.
| Πλείονος | Of greater |
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Parse: Adjective, Genitive Feminine Singular, Comparative Root: πολύς Sense: greater in quantity. |
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| δόξης | glory |
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Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| παρὰ | than |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| Μωϋσῆν | Moses |
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Parse: Noun, Accusative Masculine Singular Root: Μωσεύς Sense: the legislator of the Jewish people and in a certain sense the founder of the Jewish religion. |
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| ἠξίωται | has been counted worthy |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: ἀξιόω Sense: to think meet, fit, right. |
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| ὅσον | so much as |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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| πλείονα | greater |
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Parse: Adjective, Accusative Feminine Singular, Comparative Root: πολύς Sense: greater in quantity. |
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| τιμὴν | honor |
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Parse: Noun, Accusative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| τοῦ | than the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οἴκου | house [itself] |
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Parse: Noun, Genitive Masculine Singular Root: οἶκος Sense: a house. |
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| ὁ | the [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κατασκευάσας | having built |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: κατασκευάζω Sense: to furnish, equip, prepare, make ready. |
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Greek Commentary for Hebrews 3:3
Perfect passive indicative of αχιοω axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης Doxēs in genitive case after ηχιωται ēxiōtai For παρα para after the comparative πλειονος pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7. By so much as A proportionate measurement (common use of κατα kata and the quantitative relative οσος hosos). Than the house Ablative case of comparison after πλειονα pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder But it is God‘s house as αυτου autou means (Hebrews 3:2, Hebrews 3:5) and ου hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God. [source]
Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). [source]
Comp. Hebrews 2:8, Hebrews 2:9. [source]
Rend. by so much as. The argument is based on the general principle that the founder of a house is entitled to more honor than the house and its individual servants. There is an apparent confusion in the working out, since both God and Christ appear as builders, and Moses figures both as the house and as a servant in the house. The point of the whole, however, is that Moses was a part of the O.T. system - a servant in the house; while Christ, as one with God who established all things, was the founder and establisher of both the Old and the New Testament economies. [source]
Reverse Greek Commentary Search for Hebrews 3:3
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
Comp. 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29. [source]
This at least includes pecuniary remuneration for services, if it is not limited to that. The use of τιμή as pay or price appears Matthew 27:6, Matthew 27:9; Acts 4:34; Acts 7:16; 1 Corinthians 6:20. Double, not in a strictly literal sense, but as πλείονα τιμὴν morehonor, Hebrews 3:3. The comparison is with those Elders who do not exhibit equal capacity or efficiency in ruling. The passage lends no support to the Reformed theory of two classes of Elders - ruling and teaching. The special honor or emolument is assigned to those who combine qualifications for both. [source]
See on Hebrews 3:3. [source]
The verb includes not only erection, but furnishing with the entire equipment. See Hebrews 9:2; 1 Peter 2:10. The verb oP. The application of built or established to Christ (Hebrews 3:3) is guarded against possible misapprehension. Christ is the establisher, but not by any independent will or agency. As the Son he is he that built, but it is as one with God who built all things. The special foundership of Christ does not contradict or exclude the general foundership of God. [source]
Καὶ andintroduces the further development of the thought of Hebrews 3:2, Hebrews 3:3- fidelity, and the corresponding honor. It is not a second proof of the superiority of Christ to Moses. See Numbers 12:7. [source]
Built and equipped. See on Hebrews 3:3. [source]
Greater in value in God's eyes. For πλείων in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; Luke 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lünemann justly remarks, such an interpretation accentuates unduly a purely external feature. [source]
Second aorist middle participle of γινομαι ginomai In contrast with on in Hebrews 1:3. By so much Instrumental case of τοσουτος tosoutos correlative with οσωι hosōi (as) with comparative in both clauses Than the angels Ablative of comparison after κρειττων kreittōn as often. Than they Instead of the ablative αυτων autōn here the preposition παρα para (along, by the side of) with the accusative occurs, another common idiom as in Hebrews 3:3; Hebrews 9:23. Διαπορος Diaphoros only in Hebrews in N.T. except Romans 12:6. Hath inherited Perfect active indicative of κληρονομεω klēronomeō (from κληρονομος klēronomos heir, Hebrews 1:2), and still inherits it, the name The author proves it from Scripture (Hebrews 1:4-14). [source]
Literally, “more sacrifice” (comparative of πολυς polus much). For this rather free use of πλειων pleiōn with the point implied rather than stated see Matthew 6:25; Luke 10:31; Luke 12:23; Hebrews 3:3. Than Cain For this use of παρα para after comparative see Hebrews 1:4, Hebrews 1:9. For the incident see Genesis 4:4. Through which The sacrifice He had Witness borne to him First aorist passive indicative of μαρτυρεω martureō as in Hebrews 11:2, “he was witnessed to.” That he was righteous Infinitive in indirect discourse after εμαρτυρητη emarturēthē personal construction of δικαιος dikaios (predicate nominative after ειναι einai) agreeing with the subject of εμαρτυρητη emarturēthē (cf. Romans 1:22, ειναι σοποι einai sophoi). God bearing witness Genitive absolute with present active participle of μαρτυρεω martureō Through it Through his faith (as shown by his sacrifice). Precisely why Abel‘s sacrifice was better than that of Cain apart from his faith is not shown. Being dead Second aorist active participle of αποτνησκω apothnēskō “having died.” Yet speaketh Cf. Genesis 4:10; Hebrews 12:24. Speaks still through his faith. [source]
See Hebrews 8:2 for σκηνη skēnē Large tents usually had two divisions (the outer and the inner or the first and the second). Note πρωτη prōtē for the first of two as with the first covenant (Hebrews 8:7, Hebrews 8:13; Hebrews 9:1). The large outer tent was entered first and was called αγια Hagia (Holy), the first division of the tabernacle. The two divisions are here termed two tabernacles. Was prepared First aorist passive of κατασκευαζω kataskeuazō See Hebrews 3:3. For the furniture see Exod 25; 26. Three items are named here: the candlestick (η λυχνια hē luchnia late word for λυχνιον luchnion) or lampstand, necessary since there were no windows (Exodus 25:31-39); the table (η τραπεζα hē trapeza old word, Matthew 15:27) for the bread (Exodus 25:23-30; Leviticus 24:6 of pure gold); the shewbread (η προτεσις των αρτων hē prothesis tōn artōn) as in Exodus 25:30; Exodus 40:23; Leviticus 24:5-9. Probably a hendiadys for the table with the loaves of God‘s Presence. [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]