KJV: For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh unto God.
YLT: (for nothing did the law perfect) and the bringing in of a better hope, through which we draw nigh to God.
Darby: (for the law perfected nothing,) and the introduction of a better hope by which we draw nigh to God.
ASV: (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God.
οὐδὲν | nothing |
Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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ἐτελείωσεν | perfected |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: τελειόω Sense: to make perfect, complete. |
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νόμος | law |
Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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ἐπεισαγωγὴ | [the] introduction |
Parse: Noun, Nominative Feminine Singular Root: ἐπεισαγωγή Sense: a bringing in besides or in addition to what is or has been brought in. |
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κρείττονος | of a better |
Parse: Adjective, Genitive Feminine Singular, Comparative Root: κρείττων Sense: more useful, more serviceable, more advantageous. |
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ἐλπίδος | hope |
Parse: Noun, Genitive Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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ἐγγίζομεν | we draw near |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἐγγίζω Sense: to bring near, to join one thing to another. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
Greek Commentary for Hebrews 7:19
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]
Parenthetical. The A.V. overlooks the parenthesis, ignores the connection of bringing in with disannulling, translates δὲ butinstead of and, and supplies did; thus making an opposition between the law which made nothing perfect and the bringing in of a better hope, which did make something perfect. What the writer means to say is that, according to the Psalm, there takes place, on the one hand, a disannulling of the preliminary commandment because it was weak and unprofitable, unable to perfect anything, and on the other hand, the introduction of a better hope. [source]
Επεισαγωγὴ N.T.oolxx, is “a bringing in upon ” ( ἐπὶ ), upon the ground formerly occupied by the commandment. So Rev., correctly, “a bringing in thereupon.” For κπείττων bettersee on Hebrews 1:4. The comparison is not between the hope conveyed by the commandment, and the better hope introduced by the gospel, but between the commandment which was characteristic of the law (Ephesians 2:15) and the hope which characterized the gospel (Romans 5:2-5; Romans 8:24). [source]
Giving the reason why the hope is better. Christianity is the religion of good hope because by it men first enter into intimate fellowship with God. The old priesthood could not effect this. [source]
Reverse Greek Commentary Search for Hebrews 7:19
The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν todraw near, James 4:8; Hebrews 7:19. [source]
Comp. Hebrews 2:10. The fundamental idea in τελειοῦν is the bringing of a person or thing to the goal fixed by God. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40; Hebrews 12:23. Here of Christ's having reached the end which was contemplated in his divinely-appointed discipline for the priesthood. The consummation was attained in his death, Philemon 2:8; his obedience extended even unto death. [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]
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]
Note the continued emphasis upon the τελείωσις perfection. Comp. Hebrews 7:11, Hebrews 7:19; Hebrews 9:9; Hebrews 10:1; Hebrews 12:2. No more sacrifices are needed. The reign of the Great High Priest is not to be interrupted by the duty of sacrifice. [source]
Correlative demonstrative corresponding to κατ οσον kath' hoson (the relative clause) in Hebrews 7:20. The surety Vulgate sponsor. Old word, here only in the N.T., adjective (one pledged, betrothed), from εγγυη egguē a pledge, here used as substantive like εγγυητης egguētēs one who gives a pledge or guarantee. There may be a play on the word εγγιζω eggizō in Hebrews 7:19. Εγγυαω Egguaō is to give a pledge, εγγυαλιζω eggualizō to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God‘s pledge to man, or man‘s to God, or both. He is both in fact, as the Mediator (ο μεσιτης ho mesitēs Hebrews 8:6) between God and man (Son of God and Son of man). [source]