KJV: For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
YLT: since, would they not have ceased to be offered, because of those serving having no more conscience of sins, having once been purified?
Darby: Since, would they not indeed have ceased being offered, on account of the worshippers once purged having no longer any conscience of sins?
ASV: Else would they not have ceased to be offered? because the worshippers, having been once cleansed, would have had no more consciousness of sins.
| ἐπεὶ | Otherwise |
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Parse: Conjunction Root: ἐπεί Sense: when, since. |
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| ἂν | - |
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Parse: Particle Root: ἄν Sense: has no exact English equivalent, see definitions under AV. |
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| ἐπαύσαντο | would they have ceased |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Plural Root: παύω Sense: to make to cease or desist. |
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| προσφερόμεναι | being offered |
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Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural Root: προσφέρω Sense: to bring to, lead to. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| μηδεμίαν | none |
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Parse: Adjective, Accusative Feminine Singular Root: μηδείς Sense: nobody, no one, nothing. |
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| ἔτι | any longer |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| συνείδησιν | conscience |
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Parse: Noun, Accusative Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| ἁμαρτιῶν | of sins |
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Parse: Noun, Genitive Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| λατρεύοντας | serving |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: λατρεύω Sense: to serve for hire. |
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| ἅπαξ | once |
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Parse: Adverb Root: ἅπαξ Sense: once, one time. |
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| κεκαθαρισμένους | having been cleansed |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Plural Root: καθαρίζω Sense: to make clean, cleanse. |
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Greek Commentary for Hebrews 10:2
Ellipsis of condition after επει epei (since if they really did perfect) with the conclusion of the second-class condition To be offered Regular idiom, participle (present passive) with παυομαι pauomai (Acts 5:42). Because Δια Dia with the accusative of the articular infinitive, “because of the having” Rather “consciousness of sins” as in Hebrews 9:14. Having been once cleansed Perfect passive participle of καταριζω katharizō “if they had once for all been cleansed.” [source]
The present participle brings out more forcibly the continuous repetition: “Ceased being offered.” [source]
Reverse Greek Commentary Search for Hebrews 10:2
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
Peculiar to Mark. Lit., their testimonies were not equal. Hence the difficulty of fulfilling the requirement of the law, which demanded two witnesses. See Deuteronomy 17:6; and compare Matthew 18:16; 1 Timothy 5:19; Hebrews 10:28. [source]
From πλήρης ,full, and φορέω , the frequentative form of φέρω ,to bring, meaning to bring frequently or habitually. Hence, to bring full measure; tofulfil. Compare 2 Timothy 4:5, 2 Timothy 4:17. Also of full assurance. Applied to persons. Romans 4:21; Hebrews 10:22. As applied to things, therefore, the sense of the A. V. is inadmissible. Render as Rev., have been fulfilled. The word is chosen to indicate that these events happened in accordance with a preconceived design. Wyc., been filled in us. [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]
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]
Old word from κλαω klaō to break, common in lxx for offshoots of the vine, in N.T. only here (John 15:2-6), elsewhere in N.T. κλαδος klados (Mark 4:32, etc.), also from κλαω klaō both words meaning tender and easily broken parts. In me Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, μη περον καρπον mē pheron karpon) the vine-dresser “takes away” Present active indicative of old verb καταιρω kathairō (clean) as in John 15:3, only use in N.T., common in the inscriptions for ceremonial cleansing, though καταριζω katharizō is more frequent (Hebrews 10:2). That it may bear more fruit Purpose clause with ινα hina and present active subjunctive of περω pherō “that it may keep on bearing more fruit” (more and more). A good test for modern Christians and church members. [source]
Only here in New Testament, though the kindred adjective, rendered new, is found in Hebrews 10:20. It is derived from φένω , to slay, and the adjective means, originally, lately slain; thencefresh, new, recent. It is quite common in medical writings in this sense. [source]
Properly, “washed them from ( ἀπό ) their stripes.” The verb λούειν , expresses the bathing of the entire body (Hebrews 10:23; Acts 9:37; 2 Peter 2:22); while νίπτειν commonly means the washing of a part of the body (Matthew 6:17; Mark 7:3; John 13:5). The jailer bathed them; cleansing them from the blood with which they were besprinkled from the stripes. [source]
More correctly, there arose a sharp contention. Only here and Hebrews 10:24. Our word paroxysm is a transcription of παροξυσμὸς . An angry dispute is indicated. [source]
Our very word paroxysm in English. Old word though only twice in the N.T. (here and Hebrews 10:24), from παροχυνω paroxunō to sharpen This “son of consolation” loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in Galatians 2:11-21 had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. [source]
Second aorist active indicative, I never did anything like this and I shall not do it now. The use of pan (everything) with oudepote (never) is like the Hebrew Common and unclean (Koinon kai akatharton). Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Koinos from epic xunos (xunsun together with) originally meant common to several (Latin communis) as in Acts 2:44; Acts 4:32; Titus 1:4; Judges 1:3. The use seen here (also Mark 7:2, Mark 7:5; Romans 14:14; Hebrews 10:29; Revelation 21:27; Acts 10:28; Acts 11:8), like Latin vulgaris is unknown in ancient Greek. Here the idea is made plain by the addition of akatharton (unclean), ceremonially unclean, of course. We have the same double use in our word “common.” See notes on Mark 7:18. where Mark adds the remarkable participle katharizōn (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God‘s plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil. [source]
Genitive absolute, perfect passive participle of συναγω sunagō to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in Acts 4:31; Acts 11:26; Acts 14:27; Acts 15:6, Acts 15:30; Acts 19:7, Acts 19:8; 1 Corinthians 5:4. In Hebrews 10:25 the substantive επισυναγωγην episunagōgēn is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. So these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in John 20:19 “it being evening on that day the first day of the week” naturally means the evening following the day, not the evening preceding the day. To break bread (κλασαι αρτον klasai arton). First aorist active infinitive of purpose of κλαω klaō The language naturally bears the same meaning as in Acts 2:42, the Eucharist or the Lord‘s Supper which usually followed the Αγαπη Agapē See note on 1 Corinthians 10:16. The time came, when the Αγαπη Agapē was no longer observed, perhaps because of the abuses noted in 1 Corinthians 11:20. Rackham argues that the absence of the article with bread here and its presence (τον αρτον ton arton) in Acts 20:11 shows that the Αγαπη Agapē is ] referred to in Acts 20:7 and the Eucharist in Acts 20:11, but not necessarily so because τον αρτον ton arton may merely refer to αρτον arton in Acts 20:7. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. Discoursed Imperfect middle because he kept on at length. Intending (μελλω mellō). Being about to, on the point of. On the morrow Locative case with ημεραι hēmerāi understood after the adverb επαυριον epaurion If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. Prolonged his speech (Παρετεινεν τον λογον Pareteinen ton logon). Imperfect active (same form as aorist) of παρατεινω parateinō old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul‘s long sermon which went on and on till midnight (μεχρι μεσονυκτιου mechri mesonuktiou). Paul‘s purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience. [source]
Perfect middle indicative of πολιτευω politeuō old verb to manage affairs of city God This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
This claim seems to lack tact, but for brevity‘s sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1 Timothy 1:13-16). But that depends on one‘s interpretation of “good conscience.” The word συνειδησις suneidēsis is literally “joint-knowledge” in Greek, Latin (conscientia) and English “conscience” from the Latin. It is a late word from συνοιδα sunoida to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one‘s own thoughts (Hebrews 10:2), or of one‘s own self, then consciousness of the distinction between right and wrong (Romans 2:15) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1 Corinthians 8:7, 1 Corinthians 8:10; 1 Peter 2:19). The conscience can be contaminated (Hebrews 10:22, evil πονηρας ponērās). All this and more must be borne in mind in trying to understand Paul‘s description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1 Timothy 1:13-16). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no “apologies” (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God‘s commonwealth. He had the consolation of a good conscience (1 Peter 3:16). The word does not occur in the Gospels and chiefly in Paul‘s Epistles, but we see it at work in John 8:9 (the interpolation 7:53-8:11). [source]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER- -DIVIDER- These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER- -DIVIDER- Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Romans 1:18-328; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER- -DIVIDER- Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER- -DIVIDER- Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER- -DIVIDER- This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER- -DIVIDER- Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER- -DIVIDER- The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Psalm 50:8-14,; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER- -DIVIDER- In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Leviticus 12:7 Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER- -DIVIDER- The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER- -DIVIDER- In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by 1714216351_96; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER- -DIVIDER- [source]
Old verb from λατρον latron hire, and λατρις latris hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Hebrews 9:9; Hebrews 10:2) or spiritual service as here. Cf. Romans 12:1; Philemon 3:3. [source]
Easily is superfluous, and gives a wrong coloring to the statement, which is absolute: is not provoked or exasperated. The verb occurs only here and Acts 17:16. The kindred noun παροξυσμός , in Acts 15:39, describes the irritation which arose between Paul and Barnabas. In Hebrews 10:24, stimulating to good works. It is used of provoking God, Deuteronomy 9:8; Psalm 105:29; Isaiah 65:3. [source]
Shall be held guilty as in Matthew 5:21. which see. Shall be guilty of a crime committed against the body and blood of the Lord by such sacrilege (cf. Hebrews 6:6; Hebrews 10:29). [source]
Its own interests (1 Corinthians 10:24, 1 Corinthians 10:33). Is not provoked (ου παροχυνεται ou paroxunetai). Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. Taketh not account of evil Old verb from λογος logos to count up, to take account of as in a ledger or notebook, “the evil” (το κακον to kakon) done to love with a view to settling the account. [source]
Old word for the over-reachers, those avaricious for more and more In N.T. only here, 1 Corinthians 6:10; Ephesians 5:5. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. Extortioners (ειδωλολατραις harpaxin). An old adjective with only one gender, rapacious (Matthew 7:15; Luke 18:11), and as a substantive robber or extortioner (here and 1 Corinthians 6:10). Bandits, hijackers, grafters they would be called today. Idolaters Late word for hirelings This neat Greek idiom of ωπειλετε epei with the imperfect indicative (οπειλω ōpheilete from αν opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Late word for hirelings This neat Greek idiom of ωπειλετε epei with the imperfect indicative (οπειλω ōpheilete from αν opheilō to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, Grammar, p. 965). Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
This neat Greek idiom of ωπειλετε epei with the imperfect indicative Sometimes αν an is used also as in Hebrews 10:2, but with verbs of obligation or necessity Αρα an is usually absent as here (cf. Hebrews 9:20). The unexpressed condition here would be, “if that were true” (including fornicators, the covetous, extortioners, idolaters of the outside world). Ara means in that case. [source]
Old word. In N.T. only here and Acts 17:16 which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had παροχυσμος paroxusmos (paroxysm) in Antioch (Acts 15:39). See good sense of παροχυσμος paroxusmos in Hebrews 10:24. [source]
The day of judgment as in 1 Thessalonians 5:4 (which see), Romans 13:12; Hebrews 10:25. The work (εργον ergon) of each will be made manifest. There is no escape from this final testing. [source]
Better, the righteous. Quoted from Habakkuk 2:4, and appears in Romans 1:17, and Hebrews 10:28. The lxx has μοῦ myeither after δίκαιος , “my righteous one shall live, etc.,” or after πίστεως , “by my faith or faithfulness.” [source]
Old word παροχυσμον prokaleō to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for “provoke” in Hebrews 10:24 is πτονουντες paroxusmon (our “paroxysm”). Envying (πτονος phthonountes). Old verb from phthonos Only here in N.T. [source]
Or fullness. See Hebrews 6:11; Hebrews 10:22. [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]
Primarily to lead, which is the only sense in the Gospels and Acts, except Acts 26:2, in a speech of Paul. To lead the mind through a reasoning process to a conclusion, and so to think, to estimate. Only in this sense by Paul, Peter, and James. See 2 Corinthians 9:5; Philemon 2:3; James 1:2; 2 Peter 3:9. In both senses in Hebrews. See Hebrews 10:29; Hebrews 13:7. [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]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [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]
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]
. 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]
Only here and Hebrews 10:25. The verb ἐπισυνάγειν is used, as the noun here, of the Lord's gathering together his elect at his coming. See Matthew 24:31; Mark 13:27; comp. 2 Maccabees 2:7. [source]
Comp. 1 Timothy 5:17; Hebrews 3:3; Hebrews 10:29. [source]
A late word found only in 2 Maccabees. 2:7; 2 Thessalonians 2:1; Hebrews 10:25 till Deissmann (Light from the Ancient East, p. 103) found it on a stele in the island of Syme, off Caria, meaning “collection.” Paul is referring to the rapture, mentioned in 1 Thessalonians 4:15-17, and the being forever with the Lord thereafter. Cf. also Matthew 24:31; Mark 13:27. [source]
Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, 4:15; 6:26. oP. The phrase only here. [source]
Ἁθετεῖν is to set aside, do away with, reject or slight. See Mark 6:26; Luke 10:16; Hebrews 10:28. Often in lxx. Πίστιν is pledge: so frequently in Class. with give and receive. See, for instance, Plato, Phaedr. 256 D. In lxx, Galatians href="/desk/?q=ga+3:15&sr=1">Galatians 3:15, διαθήκην ἀθετεῖν torender a covenant void. In lxx with oath, 2 Chronicles 36:13. Psalm 14:4: “He that sweareth to his neighbor καὶ οὐκ ἀθετῶν. ” Psalm 88:34; 131:11; 1 Maccabees 6:62. The meaning here is, having broken their first pledge; and this may refer to a pledge to devote themselves, after they became widows, to the service of Christ and the church. The whole matter is obscure. [source]
The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16, 1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
In Pastorals only here. Comp. Romans 1:9, Romans 1:25; Philemon 3:3. Frequent in Hebrews. Originally, to serve for hire. In N.T. both of ritual service, as Hebrews 8:5; Hebrews 9:9; Hebrews 10:2; Hebrews 13:10; and of worship or service generally, as Luke 1:74; Romans 1:9. Especially of the service rendered to God by the Israelites as his peculiar people, as Acts 26:7. Comp. λατρεία service Romans 9:4; Hebrews 9:1, Hebrews 9:6. In lxx always of the service of God or of heathen deities. [source]
Used both of reward which is due (1 Timothy 5:17) and of punishment (Hebrews 10:29). [source]
Comp. Hebrews 10:21, and notice ἐπὶ overhis house, and ἐν inall his house, of Moses. For “his own house” rend. “his house,” referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity, and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations. [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]
Rend. “neither hath the first (covenant) been inaugurated without blood.” There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16, Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10: to dedicate, 1 Kings 8:63; John href="/desk/?q=joh+10:22&sr=1">John 10:22. Rend. οὐδὲ neitheras A.V., and not not even, in which case the meaning would be, “not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience,” a thought which would be foreign to the point, which is merely the analogy in the matter of death. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
Ἔνδικος justonly here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμι with the infinitive: thus, δίκαιός εἰμι κολάζειν Iam right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompenseonly in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία . From μισθός wagesand ἀποδιδόναι topay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5, 1 Corinthians 10:6. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [source]
The A.V. is slipshod, leaving the sentence without connection, or in apparent apposition with the end of their conversation. In translation this is commonly corrected by inserting is: “Jesus Christ is the same,” etc. But even thus the real point of the statement is missed. No doubt the old teachers believed in the unchangeableness of Jesus Christ; but that fact is not represented as the subject of their faith, which would be irrelevant and somewhat flat. The emphatic point of the statement is Christ. They lived and died in the faith that Jesus is The Christ - the Messiah. The readers were tempted to surrender this faith and to return to Judaism which denied Jesus's messiahship (comp. Hebrews 10:29). Hence the writer says, “hold fast and imitate their faith in Jesus as the Christ. He is ever the same. He must be to you, today, what he was to them, yesterday, and will be forever to the heavenly hosts - Christ. Rend. therefore “Jesus is Christ.” Observe that our writer rarely uses the formula Jesus Christ. In Hebrews 10:10it occurs in a passage in which the messianic mission of Jesus is emphasized (see Hebrews 10:5, Hebrews 10:9), and in Hebrews 13:21, in a liturgical formula. The temptation to forsake Jesus as Messiah is treated in the next verse. [source]
Old adjective (from ποβεω phobeō to frighten). In N.T. only in Heb. (Hebrews 10:27, Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers. To fall “The falling” (articular infinitive second aorist active of εμπιπτω empiptō to fall in, followed here by εις eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12). [source]
Prohibition with μη mē and the second aorist active subjunctive of αποβαλλω apoballō Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and Mark 10:50 in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall κατεχωμεν katechōmen in Hebrews 10:23. [source]
Regular form for the second person of οιδα oida rather than the Koiné οιδατε oidate He was rejected First aorist passive indicative of αποδοκιμαζω apodokimazō old verb to disapprove (Matthew 21:42). Place of repentance Μετανοια Metanoia is change of mind and purpose, not sorrow though he had tears Esau is a tragic example of one who does a willful sin which allows no second chance (Hebrews 6:6; Hebrews 10:26). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ. [source]
As in Hebrews 10:27, Hebrews 10:31, only in Heb. in N.T. The appearance Present passive articular participle of πανταζω phantazō old verb from παινω phainō to make visible, here only in N.T. “The manifestation.” I exceedingly fear and quake “I am terrified Εκποβος Ekphobos is quoted from Deuteronomy 9:19. [source]
Present passive indicative of απολειπω apoleipō old verb to leave behind, to remain over. So again in Hebrews 4:9; Hebrews 10:26. Here the infinitive clause “Did not enter in” (second aorist active indicative of εισερχομαι eiserchomai). It is a rabbinical argument all along here, but the author is writing to Jews. [source]
Predicate adjective with ο αρχιερευς ho archiereus Once in the year Once for each year (not ποτε pote at any time) with genitive of time. Not without blood According to Leviticus 16:14. Not even he could enter the second tent (Holy of Holies) without blood. The errors of the people Late word from αγνοεω agnoeō not to know (Hebrews 5:2), only here in the N.T., but in lxx, papyri, and inscriptions where a distinction is drawn between errors In Genesis 43:12 αγνοημα agnoēma is “an oversight.” But these sins of ignorance (αγνοηματα agnoēmata) were sins and called for atonement. See Hebrews 10:26 for willful sinning. [source]
Supply διατηκη diathēkē as in Hebrews 9:1. Has been dedicated Stands dedicated. Perfect passive indicative of ενκαινιζο enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια ta enkainia (John 10:22) for the feast of dedication. [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]
Present middle imperative of αναμιμνησκω anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
God is the author and giver of peace, a Pauline phrase (6 times) as in 1 Thessalonians 5:23. Who brought again from the dead Second aorist active articular participle of αναγω anagō (cf. Romans 10:7), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (Hebrews 1:3, etc.). That great shepherd of the sheep This phrase occurs in Isaiah 63:11 except τον μεγαν ton megan which the author adds as in Hebrews 4:14; Hebrews 10:21. So here, “the shepherd of the sheep the great one.” With the blood of the eternal covenant This language is from Zechariah 9:11. The language reminds us of Christ‘s own words in Mark 14:24 (Matthew 26:28; Luke 22:20; 1 Corinthians 11:25) about “my blood of the covenant.” [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Present active middle volitive subjunctive of προσερχομαι proserchomai “Let us keep on coming to” our high priest, this sympathizing and great high priest. Instead of deserting him, let us make daily use of him. This verb in Hebrews means reverent approach for worship (Hebrews 7:25; Hebrews 10:1, Hebrews 10:22; Hebrews 11:6). Unto the throne of grace This old word Hence we should come “with boldness” Telling Jesus the whole story of our shortcomings. That we may receive mercy Purpose clause with ινα hina and second aorist active subjunctive of λαμβανω lambanō And find grace Second aorist active subjunctive of ευρισκω heuriskō We are sure to gain both of these aims because Jesus is our high priest on the throne. To help us in time of need οητεια Boētheia is old word (from βοητεω boētheō Hebrews 2:18 which see), in N.T. only here and Acts 27:17. Ευκαιρος Eukairos is an old word also (ευ eu well, καιρος kairos opportunity), only here in N.T. “For well-timed help,” “for help in the nick of time,” before too late. [source]
Alliteration like Romans 1:30, the first two old words, the third coined by the author (found nowhere else) and meaning simply “devoid of any genealogy.” The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. Made like (τωι υιωι του τεου aphōmoiōmenos). Perfect passive participle of υιος aphomoioō old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. Unto the Son of God (μενει ιερευς tōi huiōi tou theou). Associative instrumental case of εις το διηνεκες huios Abideth a priest (εις τον αιωνα menei hiereus). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. Continually (eis to diēnekes). Old phrase (for the continuity) like eis ton aiōna in N.T. only in Hebrews (Hebrews 7:3; Hebrews 10:1, Hebrews 10:14, Hebrews 10:21). [source]
Second aorist middle participle of παραγινομαι paraginomai This is the great historic event that is the crux of history. “Christ came on the scene, and all was changed” (Moffatt). Of the good things to come But B D read γενομενων genomenōn (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers γενομενων genomenōn Moffatt μελλοντων mellontōn Through the greater and more perfect tabernacle Probably the instrumental use of δια dia (2 Corinthians 2:4; Romans 2:27; Romans 14:20) as accompaniment, not the local idea (Hebrews 4:14; Hebrews 10:20). Christ as High Priest employed in his work the heavenly tabernacle (Hebrews 8:2) after which the earthly was patterned (Hebrews 9:24). Not made with hands Old compound verbal for which see Mark 14:58; Acts 7:48; Acts 17:24. Cf. Hebrews 8:2. Here in the predicate position. Not of this creation Explanation of ου χιεροποιητου ou chieropoiētou For κτισις ktisis see 2 Corinthians 5:17; Romans 8:19. For the idea see 2 Corinthians 4:18; Hebrews 8:2. This greater and more perfect tabernacle is heaven itself (Hebrews 9:24). [source]
Genitive absolute with first aorist passive participle feminine singular of λαλεω laleō The author uses the account in Exodus 24:3. “with characteristic freedom” (Moffatt). There is nothing there about the water, the scarlet wool It had become the custom to mingle water with the blood and to use a wisp of wool or a stem of hyssop for sprinkling (Numbers 10:2-10). Both the book itself (εραντισεν auto te to biblion). There is nothing in Exodus about sprinkling the book of the covenant, though it may very well have been done. He omits the use of oil in Exodus 40:9.; Leviticus 8:10. and applies blood to all the details. Sprinkled (ραντιζω erantisen). First aorist active indicative from ραντος rantizō (from ραινω rantos and this from βαπτιζω rainō), like βαπτω baptizō from baptō Cf. Mark 7:4; Hebrews 10:22; Revelation 19:13. [source]
A common elliptical use of επει epei after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with εδει edei is without αν an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.” Since the foundation of the world See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8). At the end Consummation or completion as in Matthew 13:39. which see. Hath he been manifested Perfect passive indicative of πανεροω phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). To put away sin See Hebrews 7:18 for the word ατετησις athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent). [source]
The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Only here and Hebrews 10:26. [source]
Lit., has come near. The word constantly used of the coming of Christ and his kingdom. See Matthew 3:2; Mark 1:15; Luke 10:9; Hebrews 10:25. [source]
Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
The position of the adjective shows that it is used predicatively: having a conscience good or unimpaired. Compare Hebrews 13:18, “We have a good conscience ( καλὴν συνείδησιν ) Συνείδησις , conscience, does not occur in the gospels, unless John 8:1-11be admitted into the text. Nor is it a word familiar to classical Greek. It is compounded of σύν , together with, and εἰδέναι , to know; and its fundamental idea is knowing together with one's self. Hence it denotes the consciousness which one has within himself of his own conduct as related to moral obligation; which consciousness exercises a judicial function, determining what is right or wrong, approving or condemning, urging to performance or abstinence. Hence it is not merely intellectual consciousness directed at conduct, but moral consciousness contemplating duty, testifying to moral obligation, even where God is not known; and, where there is knowledge of God and acquaintance with him, inspired and directed by that fact. A man cannot be conscious of himself without knowing himself as a moral creature. Cremer accordingly defines the word as “the consciousness man has of himself in his relation to God, manifesting itself in the form of a self-testimony, the result of the action of the spirit in the heart.” And further, “conscience is, essentially, determining of the self-consciousness by the spirit as the essential principle of life. In conscience man stands face to face with himself.” Conscience is, therefore, a law. Thus Bishop Butler: “Conscience does not only offer itself to show us the way we should walk in, but it likewise carries its own authority with it, that it is our natural guide, the guide assigned us by the Author of our nature; it therefore belongs to our condition of being; it is our duty to walk in that path and follow this guide.” And again, “That principle by which we survey, and either approve or disapprove our own heart, temper, and actions, is not only to be considered as what is, in its turn, to have some influence, which may be said of every passion, of the lowest appetites; but likewise as being superior; as from its very nature claiming superiority over all others; insomuch that you cannot form a notion of this faculty, conscience, without taking in judgment, direction, superintendency. This is a constituent part of the idea, that is, of the faculty itself; and to preside and govern, from the very economy and constitution of man, belongs to it. Had it strength as it had right; had it power as it had manifest authority, it would absolutely govern the world” (Sermons II. and III., “On Human Nature”). Conscience is afaculty. The mind may “possess reason and distinguish between the true and the false, and yet be incapable of distinguishing between virtue and vice. We are entitled, therefore, to hold that the drawing of moral distinctions is not comprehended in the simple exercise of the reason. The conscience, in short, is a different faculty of the mind from the mere understanding. We must hold it to be simple and unresolvable till we fall in with a successful decomposition of it into its elements. In the absence of any such decomposition we hold that there are no simpler elements in the human mind which will yield us the ideas of the morally good and evil, of moral obligation and guilt, of merit and demerit. Compound and decompound all other ideas as you please, associate them together as you may, they will never give us the ideas referred to, so peculiar and full of meaning, without a faculty implanted in the mind for this very purpose” (McCosh, “Divine Government, Physical and Moral”). -DIVIDER- -DIVIDER- Conscience is a sentiment: i.e., it contains and implies conscious emotions which arise on the discernment of an object as good or bad. The judgment formed by conscience awakens sensibility. When the judicial faculty pronounces a thing to be lovable, it awakens love. When it pronounces it to be noble or honorable, it awakens respect and admiration. When it pronounces it to be cruel or vile, it awakens disgust and abhorrence. -DIVIDER- -DIVIDER- In scripture we are to view conscience, as Bishop Ellicott remarks, not in its abstract nature, but in its practical manifestations. Hence it may be weak (1 Corinthians 8:7, 1 Corinthians 8:12), unauthoritative, and awakening only the feeblest emotion. It may be evil or defiled (Hebrews 10:22; Titus 1:15), through consciousness of evil practice. It may be seared (1 Timothy 4:2), branded by its own testimony to evil practice, hardened and insensible to the appeal of good. On the other hand, it may be pure (2 Timothy 1:3), unveiled, and giving honest and clear moral testimony. It may be void of offence (Acts 24:16), unconscious of evil intent or act; good, as here, or honorable (Hebrews 13:18). The expression and the idea, in the full Christian sense, are foreign to the Old Testament, where the testimony to the character of moral action and character is borne by external revelation rather than by the inward moral consciousness. [source]
By contrast. Old adverb, in N.T. only here and Hebrews 10:26. [source]
Old word, likewise from ποιμην poimēn contraction of ποιμενιον poimenion (Luke 12:32).Exercising the oversight (επισκοπουντες episkopountes). Present active participle of επισκοπεω episkopeō old word (in Hebrews 12:15 alone in N.T.), omitted here by Aleph B.Not by constraint Negative μη mē because of the imperative. Old adverb from verbal adjective αναγκαστος anagkastos here alone in N.T.But willingly (αλλα εκουσιως alla hekousiōs). By contrast. Old adverb, in N.T. only here and Hebrews 10:26.Nor yet for filthy lucre A compound adverb not found elsewhere, but the old adjective αισχροκερδης aischrokerdēs is in 1 Timothy 3:8; Titus 1:7. See also Titus 1:11 “for the sake of filthy lucre” Clearly the elders received stipends, else there could be no such temptation.But of a ready mind (αλλα προτυμως alla prothumōs). Old adverb from προτυμος prothumos (Matthew 26:41), here only in N.T. [source]
Present passive indicative of ητταοω hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων tōn prōtōn). Ablative case after the comparative χειρονα cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
Old word miasma, from μιαινω miainō here only in N.T. Our “miasma.” The body is sacred to God. Cf. μιασμου miasmou in 2 Peter 2:10.They are again entangled (παλιν εμπλακεντες palin emplakentes). Second aorist passive participle of εμπλεκω emplekō old verb, to inweave (noosed, fettered), in N.T. only here and 2 Timothy 2:4.Overcome Present passive indicative of ητταοω hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων tōn prōtōn). Ablative case after the comparative χειρονα cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
True to His own nature and promises; keeping faith with Himself and with man. The word is applied to God as fulfilling His own promises (Hebrews 10:23; Hebrews 11:11); as fulfilling the purpose for which He has called men (1 Thessalonians 5:24; 1 Corinthians 1:9); as responding with guardianship to the trust reposed in Him by men (1 Corinthians 10:13; 1 Peter 4:19). “He abideth faithful. He cannot deny Himself” (2 Timothy 2:13). The same term is applied to Christ (2 Thessalonians 3:3; Hebrews 3:2; Hebrews 2:17). God's faithfulness is here spoken of not only as essential to His own being, but as faithfulness toward us; “fidelity to that nature of truth and light, related to His own essence, which rules in us as far as we confess our sins” (Ebrard). The essence of the message of life is fellowship with God and with His children (1 John 1:3). God is light (1 John 1:5). Walking in the light we have fellowship, and the blood of Jesus is constantly applied to cleanse us from sin, which is darkness and which interrupts fellowship. If we walk in darkness we do not the truth. If we deny our sin the truth is not in us. If we confess our sins, “God, by whom we were called unto the fellowship of His Son Jesus Christ our Lord, is faithful ” (1 Corinthians 1:9) to forgive our sins, to cleanse us from all unrighteousness, and thus to restore and maintain the interrupted fellowship. [source]
Present active predicate (supplementary) participle agreeing with αδελπον adelphon and with cognate accusative αμαρτιαν hamartian unto death Repeated again with αμαρτανουσιν hamartanousin and in contrast with αμαρτια προς τανατον hamartia pros thanaton (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called “unto death.” This distinction is common in the rabbinic writings and in Numbers 18:22 the lxx has λαβειν αμαρτιαν τανατηπορον labein hamartian thanatēphoron “to incur a death-bearing sin” as many crimes then and now bear the death penalty. There is a distinction in Hebrews 10:26 between sinning wilfully after full knowledge and sins of ignorance (Hebrews 5:2). Jesus spoke of the unpardonable sin (Mark 3:29; Matthew 12:32; Luke 12:10), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God‘s Son and set themselves up as antichrists.Concerning this (περι εκεινης peri ekeinēs). This sin unto death.That he should make request Sub-final use of ινα hina with the first aorist active subjunctive of ερωταω erōtaō used here as in John 17:15, John 17:20 (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God. [source]