KJV: Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
YLT: Wherefore, having left the word of the beginning of the Christ, unto the perfection we may advance, not again a foundation laying of reformation from dead works, and of faith on God,
Darby: Wherefore, leaving the word of the beginning of the Christ, let us go on to what belongs to full growth, not laying again a foundation of repentance from dead works and faith in God,
ASV: Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God,
| ἀφέντες | having left |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀφίημι Sense: to send away. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀρχῆς | beginning |
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Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| λόγον | teaching |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| τελειότητα | maturity |
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Parse: Noun, Accusative Feminine Singular Root: τελειότης Sense: perfection. |
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| φερώμεθα | we should go on |
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Parse: Verb, Present Subjunctive Middle or Passive, 1st Person Plural Root: φέρω Sense: to carry. |
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| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| θεμέλιον | a foundation |
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Parse: Noun, Accusative Masculine Singular Root: θεμέλιον Sense: laid down as a foundation, the foundation (of a building, wall, city). |
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| καταβαλλόμενοι | laying |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: καταβάλλω Sense: to cast down. |
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| μετανοίας | of repentance |
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Parse: Noun, Genitive Feminine Singular Root: μετάνοια Sense: a change of mind, as it appears to one who repents, of a purpose he has formed or of something he has done. |
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| νεκρῶν | dead |
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Parse: Adjective, Genitive Neuter Plural Root: νεκρός Sense: properly. |
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| ἔργων | works |
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Parse: Noun, Genitive Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| Θεόν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Hebrews 6:1
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Lit. leaving the word of the beginning concerning Christ. Ἀφέντες leavingor dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them “as a builder leaves his foundation in erecting his building” (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning, Hebrews 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant. [source]
Lit. let us be born on to completeness. The participial clause, leaving, etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is not given by the Rev. Τελειότης only here and Colossians 3:14. Rend. completeness. The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion. [source]
Not explanatory of leaving, etc. The following words, describing the elements of the foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life. [source]
The phrase only in Hebrews. Comp. Hebrews 9:14. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity. [source]
Reverse Greek Commentary Search for Hebrews 6:1
Lit., shall be multiplied. See Acts 6:1, Acts 6:7; Acts 7:17; Acts 9:31; Hebrews 6:14. [source]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
There is no “wherewith” in the Greek. This idiom is seen in Luke 7:42; Luke 14:14; Hebrews 6:13. Genitive absolute though αυτον auton in the same clause as often in the N.T. [source]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω epicheireō (from χειρ cheir hand and επι epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω tassō a common verb for arranging things in proper order and ανα ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Perfect passive participle from πληροπορεω plērophoreō and that from πληρης plērēs (full) and περω pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
“They will make you outcasts from the synagogues.” Predicate accusative of the compound adjective αποσυναγωγος aposunagōgos for which see John 9:22; John 12:42. Yea Use of αλλα alla as coordinating conjunction, not adversative. That Shall think First aorist active subjunctive of δοκεω dokeō “So blind will he be” (Bernard). That he offereth service unto God Infinitive (present active) indirect discourse after δοχηι doxēi For the phrase see Hebrews 6:1.; Hebrews 8:3.; Hebrews 9:7. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts 6:13; Acts 7:57.). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition. [source]
The comparative form from the adverb εσω esō (within), Ionic and old Attic for εισω eisō In the lxx, but in the N.T. only here and Hebrews 6:19. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century a.d. [source]
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. [source]
Imitation of the Hebrew infinitive absolute, (Exodus 3:7) “Seeing I saw” (cf. Hebrews 6:14). [source]
Second aorist (effective) active indicative of καταπευγω katapheugō old verb, but in the N.T. only here and Hebrews 6:18. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew 10:23). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another Regio), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in b.c. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. The region round about (την περιχωρον tēn perichōron) was “a high table land, ill-watered, bleak, but suited for sheep pasture” (Page). [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]
Old word from αγκη agkē In N.T. only in this chapter, with ριπτω rhiptō here, with εκτεινω ekteinō in Acts 27:30, with περιαιρεω periaireō in Acts 27:40; and Hebrews 6:19 (figuratively of hope). From the stern (εκ πρυμνης ek prumnēs). Old word, but in N.T. only in Mark 4:38; here and 41 in contrast with πρωιρα prōira (prow). The usual practice was and is to anchor by the bows. “With a view to running the ship ashore anchoring from the stern would, it is said, be best” (Page). Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. Wished for the day Imperfect middle, kept on praying for “day to come” (ημεραν γενεσται hēmeran genesthai) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach. [source]
The error of the A.V. consists in regarding πρό in πρόκειται as indicating priority in time; be first; whereas it signifies position, before one; as “the hope, or the race, or the joy which is set before us.” Hebrews 6:18; Hebrews 12:1, Hebrews 12:2; or “the example which is set forth,” Judges 1:7. Hence Rev., correctly, if the readiness is there. [source]
Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23). [source]
Only here and Hebrews 6:16. The kindred verb βεβαιόω toconfirm, occurs frequently, as Romans 15:8; 1 Corinthians 1:8, etc. [source]
Old word (our word apology, but not our idea of apologizing), in the original sense in Acts 22:1; Acts 25:16. So also in Phlippians 1:16 below. Confirmation (βεβαιωσει bebaiōsei). Old word from βεβαιοω bebaioō (βεβαιοσ βαινω bebaiosσυγκοινωνους μου της χαριτος bainō), to make stable. In N.T. only here and Hebrews 6:16 about oath. Partakers with me of grace Literally, “my Corinthians-sharers in grace” (objective genitive). “Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake” (Vincent, Int. Crit. Comm.). [source]
Old word from βεβαιοω bebaioō (βεβαιοσ βαινω bebaiosσυγκοινωνους μου της χαριτος bainō), to make stable. In N.T. only here and Hebrews 6:16 about oath. [source]
Or fullness. See Hebrews 6:11; Hebrews 10:22. [source]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
First aorist passive participle of συνβιβαζω sunbibazō old verb, causal of βαινω bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος eis pan ploutos). Probably some distinction intended between εν en (in love as the sphere) and εις eis (unto as the goal). Of the full assurance of understanding On πληροπορια plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν eis epignōsin). “Unto full knowledge.” This use of επιγνωσις epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
On πληροπορια plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν eis epignōsin). “Unto full knowledge.” This use of επιγνωσις epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18. [source]
More literally and better, imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians 3:7; 1 Corinthians 4:16; 1 Corinthians 11:1; Galatians 4:12; Philemon 3:17; Philemon 4:9. [source]
Assured persuasion of the preacher that the message was divine. The word not in pre-Christian Greek writers, nor in lxx. Only in one other passage in Paul, Colossians 2:2. See Hebrews 6:11; Hebrews 10:22. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
Ἁψευδὴς N.T.oOnce in lxx, Wisd. 7:17. Comp. Romans 3:4; Hebrews 6:18. Paul expresses the idea positively, by ἀληθής truthful Romans 3:4. [source]
The article gives a collective force, the better state of things, the going on unto perfection (Hebrews 6:1). For κρείσσονα bettersee on Hebrews 1:4. [source]
The adjective used substantively. Only here and Hebrews 6:18. [source]
Pointing back to μακροθυμία long-suffering Hebrews 6:12. [source]
Rend. ye have grown dull in your hearing. For ἀκοὴ hearingsee on 2 Timothy 4:3. The verb implies a deterioration on the hearers' part. Νωθροὶ only here and Hebrews 6:12. From νη notand ὠθεῖν topush. Hence slow, sluggish. Mostly in later Greek, although Plato uses it much in the same sense as here. “When they have to face study they are stupid ( νωθροί ) and cannot remember.” Theaet. 144 B. In lxx, Proverbs 22:29; Sirach 4:29; 11:12. Sometimes = low, mean, obscure. So in Proverbs, but in Sirach slack, slow. [source]
Rend. “imitate.” See on Hebrews 6:12. [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]
Γὰρ forintroduces the reason for the exhortation to look unto Jesus. Look unto him, for a comparison with him will show you how much more he had to endure than you have. Ἁναλογίζεσθαι N.T.oComp. Hebrews href="/desk/?q=heb+6:16&sr=1">Hebrews 6:16, and comp. Hebrews 7:7. See on gainsaying, Judges 1:11. Of sinners, ὑπὸ byat the hands of. [source]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Instead of a specific word for race ( δρόμος ), the general term contest is used. For προκείμενον setbefore, see on Hebrews 6:18. [source]
See on Hebrews 6:15. [source]
Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12, 1 Timothy 6:13. The phrase confession of hope N.T.oThey are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11, Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. [source]
Full conviction engendered by faith. See on Hebrews 6:11. Faith is the basis of all right relation to God. [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]
Present (keep on holding fast) active volitive subjunctive of κατεχω katechō as in Hebrews 3:6, Hebrews 3:14. That it waver not Common compound adjective (alpha privative and κλινω klinō unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. That promised First aorist middle articular participle of επαγγελλω epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Common compound adjective (alpha privative and κλινω klinō unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. That promised First aorist middle articular participle of επαγγελλω epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
First aorist middle articular participle of επαγγελλω epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Genitive case. Late compound from ευποιος eupoios Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical. Forget not Prohibition with μη mē and the present middle imperative of επιλαντανω epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. Is well pleased Present passive indicative of ευαρεστεω euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις thusiais (sacrifices). [source]
“Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω omnuō old verb for solemn oath (Hebrews 6:13). They shall not enter Future middle of εισερχομαι eiserchomai with ει ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024). Into my rest Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells. [source]
Late and rare verbal compound Old adjective (papyri also), from negative ωτεω nē and νωτροι ōtheō to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and Hebrews 6:12 (slack, sluggish). Plato calls some students nōthroi (stupid). [source]
Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Objective genitive of old word several times in Hebrews (Hebrews 6:16; Hebrews 7:7; Hebrews 12:3). Talking back, face to face, in opposition. Final Limit, boundary (Matthew 12:42). Men may perjure themselves. [source]
Articular participle with negative μη mē (usual with participles) of the old verb γενεαλογεω genealogeō trace ancestry (cf. Hebrews 7:3) Hath taken tithes Perfect active indicative of δεκατοω dekatoō standing on record in Genesis. Hath blessed Perfect active indicative of ευλογεω eulogeō likewise standing on record. Note the frequent perfect tenses in Hebrews. Him that hath the promises Cf. Hebrews 6:12, Hebrews 6:13-15 for allusion to the repeated promises to Abraham (Genesis 12:3, Genesis 12:7; Genesis 13:14; Genesis 15:5; Genesis 17:5; Genesis 22:16-18). [source]
Ablative case with χωρις chōris For the word see Hebrews 6:16. The writer makes a parenthetical generalization and uses the article and neuter adjective (το ελασσον to elasson the less, υπο του κρειττονος hupo tou kreittonos by the better), a regular Greek idiom. [source]
Another parenthesis. First aorist active indicative of τελειοω teleioō See Hebrews 7:11. And yet law is necessary. A bringing in thereupon An old double compound Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. Of a better hope This better hope (Hebrews 6:18-20) does bring us near to God (εγγιζομεν τωι τεωι eggizomen tōi theōi) as we come close to God‘s throne through Christ (Hebrews 4:16). [source]
The first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies The word καταπετασμα katapetasma is from καταπεταννυμι katapetannumi to spread down, and we have already had it in Hebrews 6:19. Cf. also Matthew 27:51. [source]
Thayer says that λειτουργικος leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also. The word is made from λειτουργια leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). Sent forth Present passive participle of αποστελλω apostellō sent forth repeatedly, from time to time as occasion requires. For the sake of With the accusative, the usual causal meaning of δια dia That shall inherit “That are going to inherit,” common idiom of μελλω mellō (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). Salvation Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. “And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?” (Sir Oliver Lodge, The Hibbert Journal, Jan., 1903, p. 223). [source]
The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3). Boldness This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 10:19, Hebrews 10:35). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place That is, the heavenly sanctuary where Jesus is (Hebrews 6:18-20). This is the better sanctuary (Hebrews 9:1-12). By the blood of Jesus This is the better sacrifice just discussed (9:13-10:18). [source]
Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα proserchōmetha let us hold fast, κατεχωμεν katechōmen let us consider one another, κατανοωμεν αλληλους katanoōmen allēlous). Four items are added to this first exhortation. With a true heart With loyalty and fealty. In fulness of faith See Hebrews 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience Perfect passive participle of ραντιζω rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” Our body washed with pure water Perfect passive (or middle) of λουω louō old verb to bathe, to wash. Accusative also retained if passive. υδατι Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον loutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. [source]
Strong word as in Hebrews 6:4, Hebrews 6:18. See Romans 8:8 for same idea with αρεσαι aresai Must believe Moral necessity to have faith (trust, πιστευω pisteuō). This is true in business also (banks, for instance). That he is The very existence of God is a matter of intelligent faith (Romans 1:19.) So that men are left without excuse. He is a rewarder Rather, “becomes a rewarder” (present middle indicative of γινομαι ginomai not of ειμι eimi). Only N.T. example of μισταποδοτης misthapodotēs late and rare double compound (one papyrus example, from μιστος misthos (reward) and αποδιδωμι apodidōmi (to pay back) like μισταποδοσια misthapodosia (Hebrews 10:35; Hebrews 11:26). Seek after That seek out God. [source]
Here a break in the routine πιστει pistei (by faith), “according to faith,” either for literary variety “or to suggest πιστις pistis as the sphere and standard of their characters” (Moffatt). These all Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises First aorist middle participle of κομιζω komizō to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have “better promises.” Greeted them First aorist middle participle of ασπαζομαι aspazomai to salute (Matthew 5:47). Abraham rejoiced to see Christ‘s day in the dim distance (John 8:56). Strangers Foreigners. “To reside abroad carried with it a certain stigma” (Moffatt). But they “confessed” it (Genesis 23:4; Genesis 47:9). Pilgrims Late double compound (παρα επι δημος para class="translit"> epi class="translit"> dēmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. [source]
Change thus from the routine πιστει pistei used so far. Subdued kingdoms First aorist middle indicative of καταγωνιζομαι katagōnizomai Koiné verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David‘s conquests. The author has here (Hebrews 11:33, Hebrews 11:34), “nine terse clauses” (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For “wrought righteousness” Second aorist active indicative of επιτυγχανω epitugchanō old verb (already in Hebrews 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Hebrews 11:39.). Stopped the mouths of lions First aorist active indicative of πρασσω phrassō old verb to fence in, to block up. See Daniel 6:18-23. [source]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω echontes perikeimenon). Literally, “having (περικειμενον echontes present active participle of περικειμαι echō) lying around us” (νεπος μαρτυρων perikeimenon present middle participle of Νεπελη perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι martures here are not mere spectators (αποτιτημι theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν enegkein class="normal greek">ευ pherō) like περιιστημι phortos class="normal greek">τρεχωμεν baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης eu well, and τον προκειμενον ημιν αγωνα periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι trechōmen). Present active volitive subjunctive of ημιν trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
First aorist middle imperative of αναλογιζομαι analogizomai old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε katanoēsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured Perfect active participle of the same verb υπομενω hupomenō used in Hebrews 12:2. Gainsaying Old word from αντιλογος antilogos (from αντιλεγω antilegō), already in Hebrews 6:16; Hebrews 7:7. Of sinners “By sinners.” Against themselves Against their better selves if a genuine reading. But εις εαυτον eis heauton (against himself), against Christ, is far more likely correct. That ye wax not weary Negative final clause with ινα μη hina mē and the second aorist active subjunctive of καμνω kamnō old verb to be weary as here or sick as in James 5:15. Fainting in your souls Present passive participle of εκλυω ekluō old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. [source]
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]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
Or “concerning which,” for ου hou can be either masculine or neuter (genitive). It is the likeness of Jesus as high priest to Melchizedek that the author has in mind. He is ready to discuss that but for the fear that the reader may fail to grasp his meaning, for he will run counter to the usual Jewish ideas. Hence he pauses to stir up the interest of the readers (5:11-6:20) before going on with the argument (7:1-28). Hard of interpretation Late and rare verbal compound Old adjective (papyri also), from negative ωτεω nē and νωτροι ōtheō to push, no push in the hearing, slow and sluggish in mind as well as in the ears. In N.T. only here and Hebrews 6:12 (slack, sluggish). Plato calls some students nōthroi (stupid). [source]
Predicate nominative after ειναι einai By reason of the time Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης Archēs (beginning) illustrates τα στοιχεια ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται Theon is accusative of general reference with πσευδομαι pseusasthai first aorist middle infinitive of ινα εχωμεν pseudomai That we may have Purpose clause with εχω hina and the present active subjunctive of ισχυραν παρακλησιν echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]
Logical use of νυν nun as the case now stands, with Jesus as high priest in heaven. Hath he obtained Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Perfect active indicative of τυγχανω tugchanō with the genitive, a rare and late form for τετευχεν teteuchen (also τετευχηκεν teteuchēken), old verb to hit the mark, to attain. A ministry the more excellent “A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
“A more excellent ministry.” For the comparative of διαπορος diaphoros see Hebrews 1:4. This remark applies to all the five points of superiority over the Levitical priesthood. By how much Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Instrumental case of the relative οσος hosos between two comparative adjectives as in Hebrews 1:4. The mediator Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Late word from μεσος mesos (amid) and so a middle man (arbitrator). Already in Galatians 3:19. and see 1 Timothy 2:5. See Hebrews 9:15; Hebrews 12:24 for further use with διατηκη diathēkē Of a better covenant Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Called “new” For νενομοτετηται diathēkē see Matthew 26:28; Luke 1:72; Galatians 3:17, etc. This idea he will discuss in Hebrews 8:7-13. Hath been enacted (νομοτετεω nenomothetētai). Perfect passive indicative of επι κρειττοσιν επαγγελιαις nomotheteō as in Hebrews 7:11 which see. Upon better promises (επι epi kreittosin epaggeliais). Upon the basis of (κρεισσων epi). But how “better” if the earlier were also from God? This idea, alluded to in Hebrews 6:12-17, Will be developed in 10:19-12:3 with great passion and power. Thus it is seen that “better” (kreissōn) is the keynote of the Epistle. At every point Christianity is better than Judaism. [source]
Instrumental case, “by how much more,” by the measure of the superiority of Christ‘s blood to that of goats and bulls and the ashes of a heifer. Through the eternal Spirit Not the Holy Spirit, but Christ‘s own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. Offered himself Second aorist active indicative of προσπερω prospherō (used so often as in Hebrews 5:1, Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ‘s death is again emphasized. Without blemish Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3, Leviticus 1:10). Shall cleanse from conscience Future active indicative of καταριζω katharizō Some MSS. have ημων hēmōn (our). The old Greek used καταιρω kathairō not καταριζω katharizō (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing. From dead works As in Hebrews 6:1. “A pause might be made before εργων ergōn from dead - (not bodies but) works.” [source]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [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]
Lit., making all diligence; the phrase found only here. In Hebrews 6:11, we find “shew diligence” ( ἐνδεικνυσθαι )and in 2 Peter 1:5, “adding diligence.” See note there. [source]
The fifth example in Jude. In 2 Peter also (2 Peter 2:15). Either locative case (in) or instrumental (by). Πλανη Planē (in Peter also) is the common word for such wandering (Matthew 24:4., etc.).Perished (απωλοντο apōlonto). Second aorist middle (intransitive) of απολλυμι apollumi the gainsaying of Korah (τηι αντιλογιαι του Κορε tēi antilogiāi tou Kore). Again either locative or instrumental. The word αντιλογια antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]
Second aorist middle (intransitive) of απολλυμι apollumi the gainsaying of Korah Again either locative or instrumental. The word αντιλογια antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]
First aorist passive (deponent) indicative of πορευομαι poreuomai the way of Cain Locative case οδωι hodōi Cain is Jude‘s fourth example. Not in 2 Peter, but in Hebrews 11:4; 1 John 3:11. From Genesis 4:7.Ran riotously (εχεχυτησαν exechuthēsan). First aorist passive indicative of εκχεω ekcheō to pour out, “they were poured out,” vigorous metaphor for excessive indulgence. But it is used also of God‘s love for us (Romans 5:5).In the error of Balaam The fifth example in Jude. In 2 Peter also (2 Peter 2:15). Either locative case (in) or instrumental (by). Πλανη Planē (in Peter also) is the common word for such wandering (Matthew 24:4., etc.).Perished (απωλοντο apōlonto). Second aorist middle (intransitive) of απολλυμι apollumi the gainsaying of Korah (τηι αντιλογιαι του Κορε tēi antilogiāi tou Kore). Again either locative or instrumental. The word αντιλογια antilogia is originally answering back (Hebrews 6:16), but it may be by act also (Romans 10:21) as here. This is the sixth example in Jude, not in 2 Peter. [source]