Essentially faith is confidence that things yet future and unseen will happen as God has revealed they will. This is the basic nature of faith. Hebrews 11:1 describes faith rather than defining it. [source][source][source]
"This word hypostasis [1] has appeared twice already in the epistle. In Ch. Hebrews 1:3 the Son was stated to be the very image of God"s hypostasis; in Ch. Hebrews 3:14 believers are said to be Christ"s associates if they hold fast the beginning of their hypostasis firm to the end. In the former place it has the objective sense of "substance" or "real essence" (as opposed to what merely seems to be so). In the latter place it has the subjective sense of "confidence" or "assurance." Here it is natural to take it in the same subjective sense as it bears in Ch. Hebrews 3:14, and so ARV and RSV render it "assurance."" [2][source]
"Faith is the basis, the substructure (hypostasis means lit. "that which stands under") of all that the Christian life means, all that the Christian hopes for." [3][source]
". . . faith celebrates now the reality of the future blessings that constitute the objective content of hope." [4][source]
Someone else described faith as the spiritual organ that enables a person to perceive the invisible realities of life. [source][source][source]
Context Summary
Hebrews 11:1-10 - Faith's Triumphs From Abel To Abraham
Faith is the sixth sense. It makes us as sure of unseen or future things, which we know about only through the divine Word, as we are of things which we can see and touch. When we are aware of the reality of these things, we naturally take them into account when we act. Rothschild laid the foundation of his fortune because he had news that the battle of Waterloo had been won, a day before anyone else in Britain. That fact enabled him to buy up all the depressed money-shares, which rose with marvelous buoyancy as soon as the news was universally disseminated. Faith does this for us!
Noah built the ark because he believed that the flood would befall. Abraham left his country because he realized that Canaan would be his. The pilgrims and martyrs of all the ages have been derided by their companions, who would have acted similarly if only they had looked with faith into the unseen. And God never fails such. He always bears witness with His gifts. [source]
Chapter Summary: Hebrews 11
1What faith is 6Without faith we cannot please God 7The examples of faithfulness in the fathers of old time
Greek Commentary for Hebrews 11:1
Now faith is [εστιν δε πιστις] He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Faith [πίστις] Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Hebrews 11:27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363. [source]
Substance [ὑπόστασις] See on Hebrews 1:3and see on Hebrews 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Hebrews 1:3, in describing the nature of the Son as the image or impress of God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact. [source]
Evidence [ἔλεγχος] N.T.oQuite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. 2:14; John href="/desk/?q=joh+3:20&sr=1">John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις , but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.” [source]
Of things [πραγμάτων] Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων thingshoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future. [source]
Reverse Greek Commentary Search for Hebrews 11:1
Matthew 16:18Thou art Peter [οὺ εἶ Πέτρος] 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]
Luke 9:26Shall be ashamed [ἐπαισχυνθῇ] The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
Luke 12:25Stature [ἡλικίαν] The original meaning of the word is time of life, age. So, commonly, in classical Greek. See, also, John 9:21,John 9:23; Hebrews 11:11. The other meaning, stature, also occurs. Herodotus speaks of one who was of the same height ( ἡλικιήν ) with another (3:16). But both the usage and the connection are in favor of the meaning age. A measure of time is sometimes represented by a measure of length, as in Psalm 39:5; but, most of all, the addition of a cubit (a foot and a half) to one's stature would not be a small one, as the text implies (that which is least )but a very large one. Moreover, Christ is speaking of food and clothing, the object of which is to foster and prolong life. Rev., age, in margin. [source]
Luke 3:19Reproved [ελεγχομενος] Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
Luke 4:23This parable [την παραβολην ταυτην] See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40,Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
John 1:14Of the only begotten of the Father [μονογενοῦς παρὰ πατρὸς] Rev., “from the Father.” The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής , only begotten (De Wette and Westcott, “only born ”) is used in the New Testament of a human relationship (Luke 7:12; Luke 8:42; Luke 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psalm href="/desk/?q=ps+22:20&sr=1">Psalm 22:20; and to desolate in Psalm href="/desk/?q=ps+25:16&sr=1">Psalm 25:16. With the exception of the passages cited above, and Hebrews 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος , first born (Romans 8:29; Colossians 1:15,Colossians 1:18), which occurs but once in John (Revelation 1:5), and in Hebrews 1:6; Hebrews 11:28; Hebrews 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children ( τέκνα ) of God; and further, in that the only Son did not become ( γενέσθαι ) such by receiving power, by adoption, or by moral generation, but was ( ἦν ) such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic, and therefore cannot fully express the metaphysical relation. Of the Father is properly rendered by Rev., “from the Father,” thus giving the force of παρά (see on from God, John 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see John 6:46; John 7:29; John 16:27; John 17:8). The correlative of this is John 1:18, “who is in the bosom ( εἰς τὸν κόλπον ) of the Father;” literally, “into the bosom,” the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on John 1:18). [source]
John 12:41Because he saw his glory [οτι ειδεν την δοχαν αυτου] Correct reading here οτι hoti (because), not οτε hote (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke Cf. Hebrews 11:13. [source]
John 10:6This parable [ταυτην την παροιμιαν] Old word for proverb from παρα para (beside) and οιμος oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25,John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη Parabolē is used as a proverb (Luke 4:23) just as παροιμια paroimia is in 2 Peter 2:22. Here clearly παροιμια paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω ginōskō and note ην ēn in indirect question as in John 2:25 and both the interrogative τινα tina and the relative α ha “Spake” (imperfect ελαλει elalei) should be “Was speaking or had been speaking.” [source]
John 8:56Rejoiced [ηγαλλιασατο] First aorist middle indicative of αγαλλιαομαι agalliaomai a word of Hellenistic coinage from αγαλλομαι agallomai to rejoice. To see Sub-final use of ινα hina and second aorist active subjunctive of οραω horaō This joy of Abraham is referred to in Hebrews 11:13 (saluting, ασπασαμενοι aspasamenoi the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Genesis 15:6., but that is not necessary here. He did look for and welcome the Messianic time, “my day” “He saw it, and was glad” Second aorist active indicative of οραω horaō and second aorist passive indicative of χαιρω chairō Ye see it and are angry! [source]
Acts 17:31Hath appointed a day [ιστημι] Rather, is going to judge, κρινω mellō and the present active infinitive of κρινει krinō Paul here quotes Psalm 9:8 where εν ανδρι ωι ωρισεν krinei occurs. By the man whom he hath ordained Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Acts 17:31Whereof he hath given assurance [παρεχω] Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. [source]
Acts 17:31By the man whom he hath ordained [ωι] Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Romans 4:17Before him whom he believed even God [κατεναντι ου επιστευσεν τεου] Incorporation of antecedent into the relative clause and attraction of the relative ωι hōi into ου hou See Mark 11:2 for κατεναντι katenanti “right in front of.” Calleth the things that are not as though they were (καλουντος τα μη οντα ως οντα kalountos ta mē onta hōs onta). “Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
Romans 4:17Calleth the things that are not as though they were [καλουντος τα μη οντα ως οντα] “Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
1 Corinthians 11:33Tarry [ἐκδέχεσθε] In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
1 Corinthians 3:9Building [οἰκοδομή] Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3,Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
1 Corinthians 2:9Whatsoever [οσα] A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν hētoimasen). First aorist active indicative of ετοιμαζω hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
2 Corinthians 9:4Confident boasting [ὑποστάσει] Primarily something put under, foundation, ground; so substance (sub, stans, standing under ), substantial quality: thence steadiness, confidence. Compare Hebrews 3:14; Hebrews 11:1. In the Septuagint the word represents fifteen different Hebrew words. [source]
2 Corinthians 5:1Building of God [οἰκοδομὴν ἐκ Θεοῦ] In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from ( ἐκ ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ yehave from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have. [source]
2 Corinthians 9:4Confidence [υπιστημι] This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
2 Corinthians 9:4Lest by any means we should be put to shame [καταισχυνω] Negative purpose with first aorist passive subjunctive of ινα μη λεγωμεν υμεις kataischunō (see note on 2 Corinthians 7:14) in the literary plural. That we say not, ye (υποστασει hina mē legōmen humeis). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. Confidence This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Galatians 4:26Jerusalem which is above [ἡ ἄνω Ἱερουσαλὴμ] Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17,Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12,Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1,Colossians 3:2. [source]
Ephesians 4:13Measure of the stature [μέτρον ἡλικίας] Defining perfect man. For stature, see on Luke 12:25. The word is rendered age, John 9:21,John 9:23; Hebrews 11:11. So here, by some, the age when the fullness of Christ is received. But fullness and grow up (Ephesians 4:15) suggest rather the idea of magnitude. [source]
Ephesians 1:3The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του Κυριου ημων Ιησου Χριστου] Και Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω eulogeō the same word, antecedent action to the doxology (ευλογητος eulogētos). With So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40,1 Corinthians 15:48,1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
Ephesians 1:3With [εν] So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40,1 Corinthians 15:48,1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
Philippians 3:20Is in heaven [ὑπάρχει] The use of this word instead of ἐστι isis peculiar. See on being, Phlippians 2:6. It has a backward look. It exists now in heaven, having been established there of old. Compare Hebrews 11:16; John 14:2. [source]
Colossians 3:5Mortify [νεκρώσατε] Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death. So Erasmus: “Christ was mortified and killed.” And Shakespeare:“ - his wildness mortified in him,Seemed to die too.”“1 Henry V., 1, 26 ” [source]
1 Timothy 3:1Desire [ὀρέγεται] Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Romans 1:27. [source]
1 Timothy 3:1If a man seeketh [ει τις ορεγεται] Condition of first class, assumed as true. Present middle indicative of ορεγω oregō old verb to reach out after something, governing the genitive. In N.T. only here, 1 Timothy 6:10; Hebrews 11:16. The office of a bishop (επισκοπης episkopēs). Genitive case after ορεγεται oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω episkopeō and means “over-seership” as in Acts 1:20. [source]
Hebrews 6:13 [] d Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9,Hebrews 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure. [source]
Hebrews 11:22Made mention of [περὶ - ἐμνημόνευσεν] See on Hebrews 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Genesis 12:7; Genesis 13:15; Genesis 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Genesis 15:13,Genesis 15:14. [source]
Hebrews 11:15If they had been mindful [εἰ ἐμνημόνευον] In N.T. habitually remember. So invariably in lxx. The meaning here is, that if, in their declaration (Hebrews 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country. [source]
Hebrews 11:11To conceive seed [εἰς καταβολὴν σπέρματος] In every other instance in N.T. καταβολή means foundation, and appears in the phrase καταβολὴ κόσμου foundationof the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, “received strength as regarded the deposition of seed,” to fructify it; or, “received strength for the foundation of a posterity,” σπέρμα being rendered in accordance with Hebrews 2:16; Hebrews 11:18, and καταβολή in the sense of foundation, as everywhere else in N.T. [source]
Hebrews 13:14One to come [τὴν μέλλουσαν] Rend. “that which is to come.” The heavenly Jerusalem. Comp. Hebrews 11:10,Hebrews 11:13-16. -DIVIDER-
The course of thought in Hebrews 13:9-14is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace. -DIVIDER-
-DIVIDER-
Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar. -DIVIDER-
-DIVIDER-
The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale. -DIVIDER-
-DIVIDER-
[source]
Hebrews 11:17Also he received him in a figure [αὐτὸν καὶ ἐν παρασολῇ ἐκομίσατο] Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο receivedsee on Hebrews 10:36. Ἐν παραβολῆ ina parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead ( νενεκρωμένου , Hebrews 11:12). This is extremely labored and artificial. [source]
Hebrews 11:2The elders obtained a good report [ἐμαρτυρηθήσαν οἱ πρεσβύτεροι] The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν , lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8,Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1as a comprehensive justification of it. [source]
Hebrews 1:3The express image of his person [χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ] Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17,Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8,Ezekiel 19:5, it means ground of hope: in Judges 6:4,Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16,Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
Hebrews 11:39These all [ουτοι παντες] The whole list in verses 5-38. Cf. Hebrews 11:13. Through their faith Here rather than πιστει pistei as so often. Received not the promise First aorist middle of κομιζω komizō The Messianic promise they did not live to see (Hebrews 11:13), though they had individual special promises fulfilled as already shown (Hebrews 11:33). [source]
Hebrews 12:22But [αλλα] Sharp contrast to Hebrews 12:18 with same form προσεληλυτατε proselēluthate Unto Mount Zion Dative case of ορος oros as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. City As in Hebrews 11:10,Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem See Hebrews 11:10,Hebrews 11:16; Isaiah 60:14. Innumerable hosts of angels “Myriads of angels.” Μυριας Murias is an old word (from μυριος murios 1 Corinthians 4:15) as in Luke 12:1. [source]
Hebrews 13:14An abiding city [μενουσαν πολιν] Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10). [source]
Hebrews 3:14For we are become partakers of Christ [μετοχοι γαρ του Χριστου γεγοναμεν] Second perfect active of γινομαι ginomai “we have become,” not the equivalent of εσμεν esmen (are). For μετοχοι metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence The same condition as in Hebrews 3:6 with περ per (indeed, forsooth) added to εαν ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end. The beginning of our confidence For υποστασις hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? [source]
Hebrews 10:27Expectation [εκδοχη] Usually reception or interpretation from εκδεχομαι ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια prosdokia like απεκδεχομαι apekdechomai (Romans 8:19,Romans 8:23,Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομαι ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. A fierceness of fire An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. Devour “To eat” (figuratively), present active infinitive. The adversaries Old double compound adjective (υπο εν αντιος hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite. [source]
Hebrews 11:1Now faith is [εστιν δε πιστις] He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Hebrews 13:7Remember [μνημονευετε] Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7,2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
Hebrews 1:3Being [ων] Absolute and timeless existence (present active participle of ειμι eimi) in contrast with γενομενος genomenos in Hebrews 1:4 like ην ēn in John 1:1 (in contrast with εγενετο egeneto in John 1:14) and like υπαρχων huparchōn and γενομενος genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3,Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 13:9Be not carried away [μη παραπερεστε] Prohibition with μη mē and present passive imperative of παραπερω parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here. By divers and strange teachings For ποικιλος poikilos (many coloured) see Hebrews 2:4. Χενος Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. That the heart be established by grace Present passive infinitive of βεβαιοω bebaioō (from βαινω bainō) to make stable with the instrumental case χαριτι chariti (by grace) and the accusative of general reference How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ. That occupied themselves “That walked” in the ritualistic Jewish rules about meats. Were not profited First aorist passive indicative of ωπελεω ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. [source]
Hebrews 1:3The effulgence of his glory [απαυγασμα της δοχης] The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3,Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Hebrews 9:9Which [ητις] “Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης enestōta and κατα συνειδησιν mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
1 Peter 5:12As I suppose [ὡς λογίζομαι] Too feeble, since the verb denotes a settled persuasion or assurance. See Romans 3:28, “we conclude ” or reckon, as the result of our reasoning. Compare Romans 8:18; Hebrews 11:19. Rev., as I account him. [source]
1 Peter 1:9Receiving [κομιζόμενοι] The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (Hebrews 10:36; Hebrews 11:39), and of Abraham receiving back Isaac (Hebrews 11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13. [source]
1 Peter 1:1Sojourners [παρεπιδήμοις] Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis 23:4; Psalm 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition παρά , in composition, implies a sense of transitoriness, as of one who passes by to something beyond. [source]
1 Peter 1:1Who are sojourners [παρεπιδημοις] Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
1 Peter 3:5Adorned themselves [εκοσμουν εαυτας] Imperfect active of customary action, “used to adorn themselves.” Κοσμεω Kosmeō is old verb from κοσμος kosmos in the sense in 1 Peter 3:3. See Hebrews 11:11,Hebrews 11:35 for like tribute to holy women of the O.T. The participle υποτασσομεναι hupotassomenai repeats 1 Peter 3:1. [source]
1 Peter 1:1An apostle of Jesus Christ [αποστολος Ιησου Χριστου] This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22,Matthew 24:24,Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6,Colossians 1:23. [source]
2 Peter 1:5Adding on your part [παρεισπερω] First aorist active participle of εισπερω pareispherō old double compound, to bring in Old word from πασαν σπουδην speudō to hasten (Luke 19:5.). This phrase (ποιουμενος pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη pistis (strong conviction as in Hebrews 11:1,Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5In your faith [πιστις] Faith or αγαπη pistis (strong conviction as in Hebrews 11:1,Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
1 John 1:9Faithful [πιστός] 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]
Jude 1:20On your most holy faith [τηι αγιωτατηι υμων πιστει] For the spiritual temple see also 1 Peter 2:3-5. See πιστις pistis (faith) in this sense (cf. Hebrews 11:1) in 2 Peter 1:5 with the list of graces added. A true superlative here αγιωτατηι hagiōtatēi not elative.Praying in the Holy Spirit (εν πνευματι αγιωι προσευχομενοι en pneumati hagiōi proseuchomenoi). This is the way to build themselves up on their faith. [source]
Revelation 18:22Of harpers [κιταρωιδων] Old word (from κιταρα kithara harp, and ωιδος ōidos singer) as in Revelation 14:2.Of minstrels (μουσικων mousikōn). Old word (from μουσα mousa music), here only in N.T., one playing on musical instruments.Of flute-players Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24,Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 18:22Of flute-players [αυλητων] Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24,Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 18:22Shall be heard no more at all [ου μη ακουστηι] First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24,Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Revelation 21:14Twelve foundations [τεμελιους δωδεκα] Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Revelation 3:12A pillar [στυλον] Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36,Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2,Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2,Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12,Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Parse: Noun, Nominative Feminine Singular
Root: πίστις
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
Greek Commentary for Hebrews 11:1
He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Hebrews 11:27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363. [source]
See on Hebrews 1:3and see on Hebrews 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Hebrews 1:3, in describing the nature of the Son as the image or impress of God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact. [source]
N.T.oQuite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. 2:14; John href="/desk/?q=joh+3:20&sr=1">John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις , but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.” [source]
Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων thingshoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future. [source]
Reverse Greek Commentary Search for Hebrews 11:1
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]
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is “the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South,” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun αἰσχύνη , shame, in the New Testament. In Luke 14:9, the man who impudently puts himself in the highest place at the feast, and is bidden by his host to go lower down, begins with shame to take the lowest place; not from a right sense of his folly and conceit, but from being humiliated in the eyes of the guests. Thus, Hebrews 12:2, Christ is said to have “endured the shame, ”i.e., the public disgrace attaching to crucifixion. So, too, in the use of the verb, Romans 1:16: “I am not ashamed of the gospel,” though espousing its cause subjects me to the contempt of the Jew and of the Greek, to whom it is a stumbling-block and foolishness. Onesiphorus was not ashamed to be known as the friend of a prisoner (2 Timothy 1:16). Compare Hebrews 2:11; Hebrews 11:16. It is used of the Son of Man here by a strong metaphor. Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. [source]
The original meaning of the word is time of life, age. So, commonly, in classical Greek. See, also, John 9:21, John 9:23; Hebrews 11:11. The other meaning, stature, also occurs. Herodotus speaks of one who was of the same height ( ἡλικιήν ) with another (3:16). But both the usage and the connection are in favor of the meaning age. A measure of time is sometimes represented by a measure of length, as in Psalm 39:5; but, most of all, the addition of a cubit (a foot and a half) to one's stature would not be a small one, as the text implies (that which is least )but a very large one. Moreover, Christ is speaking of food and clothing, the object of which is to foster and prolong life. Rev., age, in margin. [source]
Present passive participle of ελεγχω elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος elegchos means proof (Hebrews 11:1) and ελεγμος elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω ponosclass="normal greek">οπταλμος πονηρος poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
See discussion on Matthew 13. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word παραβολη parabolē in the N.T. is confined to the Synoptic Gospels except Hebrews 9:9; Hebrews 11:19. This use for a proverb occurs also in Luke 5:36; Luke 6:39. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero‘s Letters. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. “Establish your claims by direct evidence” (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew 27:40, Matthew 27:42). There is a tone of sarcasm towards Jesus in both cases.Heard done (ηκουσαμεν γενομενα ēkousamen genomena). The use of this second aorist middle participle γενομενα genomena after ηκουσαμεν ēkousamen is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, Grammar, pp. 1040-42, 1122-24).Do also here Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself. [source]
Rev., “from the Father.” The glory was like, corresponds in nature to, the glory of an only Son sent from a Father. It was the glory of one who partook of His divine Father's essence; on whom the Father's love was visibly lavished, and who represented the Father as His ambassador. The word μονογενής , only begotten (De Wette and Westcott, “only born ”) is used in the New Testament of a human relationship (Luke 7:12; Luke 8:42; Luke 9:38). In the Septuagint it answers to darling, Hebrew, only one, in Psalm href="/desk/?q=ps+22:20&sr=1">Psalm 22:20; and to desolate in Psalm href="/desk/?q=ps+25:16&sr=1">Psalm 25:16. With the exception of the passages cited above, and Hebrews 11:17, it occurs in the New Testament only in the writings of John, and is used only of Christ. With this word should be compared Paul's πρωτότοκος , first born (Romans 8:29; Colossians 1:15, Colossians 1:18), which occurs but once in John (Revelation 1:5), and in Hebrews 1:6; Hebrews 11:28; Hebrews 12:23. John's word marks the relation to the Father as unique, stating the fact in itself. Paul's word places the eternal Son in relation to the universe. Paul's word emphasizes His existence before created things; John's His distinctness from created things. Μονογενής distinguishes between Christ as the only Son, and the many children ( τέκνα ) of God; and further, in that the only Son did not become ( γενέσθαι ) such by receiving power, by adoption, or by moral generation, but was ( ἦν ) such in the beginning with God. The fact set forth does not belong to the sphere of His incarnation, but of His eternal being. The statement is anthropomorphic, and therefore cannot fully express the metaphysical relation. Of the Father is properly rendered by Rev., “from the Father,” thus giving the force of παρά (see on from God, John 1:6). The preposition does not express the idea of generation, which would be given by ἐκ or by the simple genitive, but of mission - sent from the Father, as John from God (see John 6:46; John 7:29; John 16:27; John 17:8). The correlative of this is John 1:18, “who is in the bosom ( εἰς τὸν κόλπον ) of the Father;” literally, “into the bosom,” the preposition εἰς signifying who has gone into and is there; thus viewing the Son as having returned to the Father (but see on John 1:18). [source]
Correct reading here οτι hoti (because), not οτε hote (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke Cf. Hebrews 11:13. [source]
Old word for proverb from παρα para (beside) and οιμος oimos way, a wayside saying or saying by the way. As a proverb in N.T. in 2 Peter 2:22 (quotation from Proverbs 26:11), as a symbolic or figurative saying in John 16:25, John 16:29, as an allegory in John 10:6. Nowhere else in the N.T. Curiously enough in the N.T. παραβολη parabolē occurs only in the Synoptics outside of Hebrews 9:9; Hebrews 11:19. Both are in the lxx. Παραβολη Parabolē is used as a proverb (Luke 4:23) just as παροιμια paroimia is in 2 Peter 2:22. Here clearly παροιμια paroimia means an allegory which is one form of the parable. So there you are. Jesus spoke this παροιμια paroimia to the Pharisees, “but they understood not what things they were which he spake unto them” Second aorist active indicative of γινωσκω ginōskō and note ην ēn in indirect question as in John 2:25 and both the interrogative τινα tina and the relative α ha “Spake” (imperfect ελαλει elalei) should be “Was speaking or had been speaking.” [source]
First aorist middle indicative of αγαλλιαομαι agalliaomai a word of Hellenistic coinage from αγαλλομαι agallomai to rejoice. To see Sub-final use of ινα hina and second aorist active subjunctive of οραω horaō This joy of Abraham is referred to in Hebrews 11:13 (saluting, ασπασαμενοι aspasamenoi the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of Genesis 15:6., but that is not necessary here. He did look for and welcome the Messianic time, “my day” “He saw it, and was glad” Second aorist active indicative of οραω horaō and second aorist passive indicative of χαιρω chairō Ye see it and are angry! [source]
Rather, is going to judge, κρινω mellō and the present active infinitive of κρινει krinō Paul here quotes Psalm 9:8 where εν ανδρι ωι ωρισεν krinei occurs. By the man whom he hath ordained Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. [source]
Here he adds to the Psalm the place and function of Jesus Christ, a passage in harmony with Christ‘s own words in Matthew 25. ωρισεν Hōi (whom) is attracted from the accusative, object of οριζω hōrisen (first aorist active indicative of ανδρι horizō) to the case of the antecedent πιστιν παρασχων andri It has been said that Paul left the simple gospel in this address to the council of the Areopagus for philosophy. But did he? He skilfully caught their attention by reference to an altar to an Unknown God whom he interprets to be the Creator of all things and all men who overrules the whole world and who now commands repentance of all and has revealed his will about a day of reckoning when Jesus Christ will be Judge. He has preached the unity of God, the one and only God, has proclaimed repentance, a judgment day, Jesus as the Judge as shown by his Resurrection, great fundamental doctrines, and doubtless had much more to say when they interrupted his address. There is no room here for such a charge against Paul. He rose to a great occasion and made a masterful exposition of God‘s place and power in human history. Whereof he hath given assurance (παρεχω pistin paraschōn). Second aorist active participle of πιστις parechō old verb to furnish, used regularly by Demosthenes for bringing forward evidence. Note this old use of πιστις pistis as conviction or ground of confidence (Hebrews 11:1) like a note or title-deed, a conviction resting on solid basis of fact. All the other uses of πειτω pistis grow out of this one from αναστησας αυτον εκ νεκρων peithō to persuade. In that he hath raised him from the dead First aorist active participle of anistēmi causal participle, but literally, “having raised him from the dead.” This Paul knew to be a fact because he himself had seen the Risen Christ. Paul has here come to the heart of his message and could now throw light on their misapprehension about “Jesus and the Resurrection” (Acts 17:18). Here Paul has given the proof of all his claims in the address that seemed new and strange to them. [source]
Incorporation of antecedent into the relative clause and attraction of the relative ωι hōi into ου hou See Mark 11:2 for κατεναντι katenanti “right in front of.” Calleth the things that are not as though they were (καλουντος τα μη οντα ως οντα kalountos ta mē onta hōs onta). “Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
“Summons the non-existing as existing.” Abraham‘s body was old and decrepit. God rejuvenated him and Sarah (Hebrews 11:19). [source]
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
First aorist active indicative of ετοιμαζω hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). [source]
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
A climax to the preceding relative clause (Findlay). Prepared (ητοιμασεν hētoimasen). First aorist active indicative of ετοιμαζω hetoimazō The only instance where Paul uses this verb of God, though it occurs of final glory (Luke 2:31; Matthew 20:23; Matthew 25:34; Mark 10:40; Hebrews 11:16) and of final misery (Matthew 25:41). But here undoubtedly the dominant idea is the present blessing to these who love God (1 Corinthians 1:5-7). Heart (καρδιαν kardian) here as in Romans 1:21 is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal Ascension of Isaiah and Apocalypse of Elias were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now revealed and made plain, not of mysteries still unknown. [source]
Primarily something put under, foundation, ground; so substance (sub, stans, standing under ), substantial quality: thence steadiness, confidence. Compare Hebrews 3:14; Hebrews 11:1. In the Septuagint the word represents fifteen different Hebrew words. [source]
Lit., we live abroad. Only in this chapter. Compare Philemon 1:23; Philemon 3:20; Hebrews 11:13; Hebrews 13:14. There is a play upon the words which might be expressed by at home, from home. [source]
In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from ( ἐκ ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ yehave from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have. [source]
Rather temporary, for a season Late word. See note on Matthew 13:21. See 1 Corinthians 13:12; Hebrews 11:1. [source]
This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Negative purpose with first aorist passive subjunctive of ινα μη λεγωμεν υμεις kataischunō (see note on 2 Corinthians 7:14) in the literary plural. That we say not, ye (υποστασει hina mē legōmen humeis). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. Confidence This word, common from Aristotle on, comes from huphistēmi to place under. It always has the notion of substratum or foundation as here; 2 Corinthians 11:17; Hebrews 1:3. The papyri give numerous examples (Moulton and Milligan‘s Vocabulary) of the word for “property” in various aspects. So in Hebrews 11:1 “faith is the title-deed of things hoped for.” In the lxx it represents fifteen different Hebrew words. [source]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
Defining perfect man. For stature, see on Luke 12:25. The word is rendered age, John 9:21, John 9:23; Hebrews 11:11. So here, by some, the age when the fullness of Christ is received. But fullness and grow up (Ephesians 4:15) suggest rather the idea of magnitude. [source]
Και Kai is genuine here, though not in Colossians 1:3. The one article First aorist active participle of ευλογεω eulogeō the same word, antecedent action to the doxology (ευλογητος eulogētos). With So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
So-called instrumental use of εν en though in is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
is clear. Every spiritual blessing (πασηι ευλογιαι πνευματικηι pasēi eulogiāi pneumatikēi). Third use of the root ευλογ eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις patris (country) in Hebrews 11:16, with κλησις klēsis (calling) in Hebrews 3:1, with δωρεα dōrea (gift) in Hebrews 6:4, with βασιλεια basileia (kingdom) in 2 Timothy 4:18. [source]
The use of this word instead of ἐστι isis peculiar. See on being, Phlippians 2:6. It has a backward look. It exists now in heaven, having been established there of old. Compare Hebrews 11:16; John 14:2. [source]
Only here, Romans 4:19; Hebrews 11:12. Mortify is used in its literal sense of put to death. So Erasmus: “Christ was mortified and killed.” And Shakespeare:“ - his wildness mortified in him,Seemed to die too.”“1 Henry V., 1, 26 ” [source]
Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Romans 1:27. [source]
Condition of first class, assumed as true. Present middle indicative of ορεγω oregō old verb to reach out after something, governing the genitive. In N.T. only here, 1 Timothy 6:10; Hebrews 11:16. The office of a bishop (επισκοπης episkopēs). Genitive case after ορεγεται oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω episkopeō and means “over-seership” as in Acts 1:20. [source]
Better, confess. See on 2 Corinthians 9:13, and comp. 1 Timothy 6:12. Not loudly and publicly profess (as Huther), but confess as opposed to deny (John 1:20); comp. Hebrews 11:13; Romans 10:9, Romans 10:10. [source]
Outside of the Synoptic Gospels, only here and Hebrews 11:19. Here of a visible symbol or type. See on Matthew 13:3. [source]
d Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9, Hebrews 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure. [source]
See on Hebrews 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Genesis 12:7; Genesis 13:15; Genesis 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Genesis 15:13, Genesis 15:14. [source]
In N.T. habitually remember. So invariably in lxx. The meaning here is, that if, in their declaration (Hebrews 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country. [source]
In every other instance in N.T. καταβολή means foundation, and appears in the phrase καταβολὴ κόσμου foundationof the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, “received strength as regarded the deposition of seed,” to fructify it; or, “received strength for the foundation of a posterity,” σπέρμα being rendered in accordance with Hebrews 2:16; Hebrews 11:18, and καταβολή in the sense of foundation, as everywhere else in N.T. [source]
Rend. “that which is to come.” The heavenly Jerusalem. Comp. Hebrews 11:10, Hebrews 11:13-16. -DIVIDER- The course of thought in Hebrews 13:9-14is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace. -DIVIDER- -DIVIDER- Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar. -DIVIDER- -DIVIDER- The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale. -DIVIDER- -DIVIDER- [source]
Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο receivedsee on Hebrews 10:36. Ἐν παραβολῆ ina parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead ( νενεκρωμένου , Hebrews 11:12). This is extremely labored and artificial. [source]
The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν , lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8, Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1as a comprehensive justification of it. [source]
Comp. Hebrews 11:13, Hebrews 11:39, and see on 1 Peter 1:8. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment. [source]
Lit. beside or in comparison with them. Παρα , indicating comparison, occurs a few times in Luke, as Luke 3:13; Luke 13:2; Luke 18:4. In Hebrews always to mark comparison, except Hebrews 11:11, Hebrews 11:12. [source]
Rend the very image (or impress ) of his substance The primary sense of ὑπόστασις substanceis something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12 , Psalm 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalm 38:5; Psalm 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age. Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν toengrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver. Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.olxx, Leviticus 13:28; Acts href="/desk/?q=ac+17:29&sr=1">Acts 17:29; Revelation 13:16, Revelation 13:17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. [source]
The whole list in verses 5-38. Cf. Hebrews 11:13. Through their faith Here rather than πιστει pistei as so often. Received not the promise First aorist middle of κομιζω komizō The Messianic promise they did not live to see (Hebrews 11:13), though they had individual special promises fulfilled as already shown (Hebrews 11:33). [source]
Sharp contrast to Hebrews 12:18 with same form προσεληλυτατε proselēluthate Unto Mount Zion Dative case of ορος oros as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. City As in Hebrews 11:10, Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem See Hebrews 11:10, Hebrews 11:16; Isaiah 60:14. Innumerable hosts of angels “Myriads of angels.” Μυριας Murias is an old word (from μυριος murios 1 Corinthians 4:15) as in Luke 12:1. [source]
Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10). [source]
Second perfect active of γινομαι ginomai “we have become,” not the equivalent of εσμεν esmen (are). For μετοχοι metochoi see Hebrews 1:9; Hebrews 3:1; Hebrews 6:4. We have become partners with Christ and hence The same condition as in Hebrews 3:6 with περ per (indeed, forsooth) added to εαν ean Jonathan Edwards once said that the sure proof of election is that one holds out to the end. The beginning of our confidence For υποστασις hupostasis see Hebrews 1:3; Hebrews 11:1. These faltering believers (some even apostates) began with loud confidence and profession of loyalty. And now? [source]
Usually reception or interpretation from εκδεχομαι ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια prosdokia like απεκδεχομαι apekdechomai (Romans 8:19, Romans 8:23, Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομαι ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. A fierceness of fire An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. Devour “To eat” (figuratively), present active infinitive. The adversaries Old double compound adjective (υπο εν αντιος hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite. [source]
He has just said that “we are of faith” (Hebrews 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. The assurance of things hoped for υπιστημι Hupostasis is a very common word from Aristotle on and comes from υπο huphistēmi See the philosophical use of it in Hebrews 1:3, the sense of assurance (une assurance certaine, Menegoz) in Hebrews 3:14, that steadiness of mind which holds one firm (2 Corinthians 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. “And as this is the essential meaning in Hebrews 11:1 we venture to suggest the translation ‹Faith is the title-deed of things hoped for‘” (Moulton and Milligan, Vocabulary, etc.). The proving of things not seen The only N.T. example of ελεγμον elegchos (except Textus Receptus in 2 Timothy 3:16 for ελεγχω elegmon). Old and common word from elegchō (Matthew 18:15) for “proof” and then for “conviction.” Both uses occur in the papyri and either makes sense here, perhaps “conviction” suiting better though not in the older Greek. [source]
Present active imperative of μνημονευω mnēmoneuō old verb to be mindful of (from μνημων mnēmōn mindful) with genitive (John 15:20) or accusative (Matthew 16:9). “Keep in mind.” Cf. Hebrews 11:22. Them that had the rule over you Present middle participle of ηγεομαι hēgeomai with genitive of the person The preaching of these early disciples, apostles, and prophets (1 Corinthians 1:17). And considering the issue of their life No “and” in the Greek, but the relative ων hōn (whose) in the genitive case after αναστροπης anastrophēs “considering the issue of whose life.” Present active participle of ανατεωρεω anatheōreō late compound, to look up a subject, to investigate, to observe accurately, in N.T. only here and Acts 17:23. Εκβασις Ekbasis is an old word from εκβαινω ekbainō to go out (Hebrews 11:15, here only in N.T.), originally way out (1 Corinthians 10:13), but here (only other N.T. example) in sense of end or issue as in several papyri examples (Moulton and Milligan, Vocabulary). Imitate their faith Present middle imperative of μιμεομαι mimeomai old verb (from μιμος mimos actor, mimic), in N.T. only here, 2 Thessalonians 3:7, 2 Thessalonians 3:9; 3 John 1:11. Keep on imitating the faith of the leaders. [source]
Absolute and timeless existence (present active participle of ειμι eimi) in contrast with γενομενος genomenos in Hebrews 1:4 like ην ēn in John 1:1 (in contrast with εγενετο egeneto in John 1:14) and like υπαρχων huparchōn and γενομενος genomenos in Philemon 2:6. The effulgence of his glory The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
Prohibition with μη mē and present passive imperative of παραπερω parapherō old verb to lead along (Judges 1:12), to carry past (Mark 14:36), to lead astray as here. By divers and strange teachings For ποικιλος poikilos (many coloured) see Hebrews 2:4. Χενος Xenos for guest we have had in Hebrews 11:13, but here as adjective meaning unheard of (1 Peter 4:12) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew 13:52). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. Galatians 1:6-9; 2 Timothy 3:16. That the heart be established by grace Present passive infinitive of βεβαιοω bebaioō (from βαινω bainō) to make stable with the instrumental case χαριτι chariti (by grace) and the accusative of general reference How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God‘s grace in Christ. That occupied themselves “That walked” in the ritualistic Jewish rules about meats. Were not profited First aorist passive indicative of ωπελεω ōpheleō to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses. [source]
The word απαυγασμα apaugasma late substantive from απαυγαζω apaugazō to emit brightness The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. The very image of his substance (Χαρακτηρ charaktēr tēs hupostaseōs). χαρασσω Charaktēr is an old word from τηρ charassō to cut, to scratch, to mark. It first was the agent (note ending = χαραγμα tēr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by χαρακτηρ charagma (Acts 17:29; Revelation 13:16.). Menander had already used (Moffatt) υποστασις charaktēr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person. The word ψποστασις hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In Hebrews 11:1 μορπη τεου hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philemon 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul‘s simpler phrase Λογος morphē theou (the form of God) has difficulties of its own. The use of περων τε Logos in John 1:1-18 is parallel to Hebrews 1:1-4. And upholding (περω pherōn te). Present active participle of ων pherō closely connected with τε ōn (being) by τωι ρηματι της δυναμεως αυτου te and like Colossians 1:17 in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. By the word of his power (ρημα tōi rēmati tēs dunameōs autou). Instrumental case of ρηματι τεου rēma (word). See Hebrews 11:3 for αυτου rēmati theou (by the word of God) as the explanation of creation like Genesis, but here καταρισμον των αμαρτιων autou refers to God‘s Son as in Hebrews 1:2. Purification of sins (Καταρισμος katharismon tōn hamartiōn). καταριζω Katharismos is from ποιησαμενος katharizō to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle ευραμενος poiēsamenos like εκατισεν heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. Sat down (κατιζω ekathisen). First aorist active of της μεγαλοσυνης εν υπσηλοις kathizō “took his seat,” a formal and dignified act. Of the Majesty on high (μεγας tēs megalosunēs en hupsēlois). Late word from εν υπσηλοις megas only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Judges 1:25. Christ resumed his original dignity and glory (John 17:5). The phrase εν υπσιστοις en hupsēlois occurs in the Psalms (Psalm 93:4), here only in N.T., elsewhere εν τοις επουρανιοις en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3, Ephesians 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God. [source]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης enestōta and κατα συνειδησιν mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
Too feeble, since the verb denotes a settled persuasion or assurance. See Romans 3:28, “we conclude ” or reckon, as the result of our reasoning. Compare Romans 8:18; Hebrews 11:19. Rev., as I account him. [source]
The verb originally means to take care of or provide for; thence to receive hospitably or entertain; to bring home with a view to entertaining or taking care of. Hence, to carry away so as to preserve, to save, rescue, and so to carry away as a prize or booty. Generally, to receive or acquire. Paul uses it of receiving the awards of judgment (2 Corinthians 5:10; Ephesians 6:8; Colossians 3:25). In Hebrews it is used of receiving the promise (Hebrews 10:36; Hebrews 11:39), and of Abraham receiving back Isaac (Hebrews 11:19). Peter uses it thrice, and in each case of receiving the rewards of righteousness or of iniquity. See 1 Peter 5:4; 2 Peter 2:13. [source]
Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis 23:4; Psalm 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition παρά , in composition, implies a sense of transitoriness, as of one who passes by to something beyond. [source]
Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
Imperfect active of customary action, “used to adorn themselves.” Κοσμεω Kosmeō is old verb from κοσμος kosmos in the sense in 1 Peter 3:3. See Hebrews 11:11, Hebrews 11:35 for like tribute to holy women of the O.T. The participle υποτασσομεναι hupotassomenai repeats 1 Peter 3:1. [source]
This is his official title, but in 2 Peter 1:1 δουλος doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος doulos (slave) Χριστου Ιησου Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος doulos and αποστολος apostolos like 2 Peter, while in Philemon he uses only δεσμιος desmios (prisoner) Ιησου Χριστου Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις eklektois (old, but rare verbal adjective from εκλεγω eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον genos eklekton in 1 Peter 2:9. See the distinction between κλητοι klētoi (called) and εκλεκτοι eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις parepidēmois). Late double compound adjective (παρα επιδημουντες paraδιασπορας epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
First aorist active participle of εισπερω pareispherō old double compound, to bring in Old word from πασαν σπουδην speudō to hasten (Luke 19:5.). This phrase (ποιουμενος pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Faith or αγαπη pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε en (in, on) with each step.Supply (επιχορηγεω epichorēgēsate). First aorist active imperative of επι epichorēgeō late and rare double compound verb (χορηγεω epi and χορηγος chorēgeō 1 Peter 4:11 from χορος chorēgos chorus-leader, ηγεομαι choros and αρετην hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [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]
For the spiritual temple see also 1 Peter 2:3-5. See πιστις pistis (faith) in this sense (cf. Hebrews 11:1) in 2 Peter 1:5 with the list of graces added. A true superlative here αγιωτατηι hagiōtatēi not elative.Praying in the Holy Spirit (εν πνευματι αγιωι προσευχομενοι en pneumati hagiōi proseuchomenoi). This is the way to build themselves up on their faith. [source]
Old word (from κιταρα kithara harp, and ωιδος ōidos singer) as in Revelation 14:2.Of minstrels (μουσικων mousikōn). Old word (from μουσα mousa music), here only in N.T., one playing on musical instruments.Of flute-players Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]