KJV: By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name.
YLT: through him, then, we may offer up a sacrifice of praise always to God, that is, the fruit of lips, giving thanks to His name;
Darby: By him therefore let us offer the sacrifice of praise continually to God, that is, the fruit of the lips confessing his name.
ASV: Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name.
Δι’ | Through |
Parse: Preposition Root: διά Sense: through. |
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ἀναφέρωμεν | we should offer |
Parse: Verb, Present Subjunctive Active, 1st Person Plural Root: ἀναφέρω Sense: to carry or bring up, to lead up. |
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θυσίαν | [the] sacrifice |
Parse: Noun, Accusative Feminine Singular Root: θυσία Sense: a sacrifice, victim. |
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αἰνέσεως | of praise |
Parse: Noun, Genitive Feminine Singular Root: αἴνεσις Sense: praise, a thank offering. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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παντὸς | everything |
Parse: Adjective, Genitive Masculine Singular Root: πᾶς Sense: individually. |
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Θεῷ | God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τοῦτ’ | that |
Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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καρπὸν | [the] fruit |
Parse: Noun, Accusative Masculine Singular Root: καρπός Sense: fruit. |
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χειλέων | of [the] lips |
Parse: Noun, Genitive Neuter Plural Root: χεῖλος Sense: a lip, of the speaking mouth. |
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ὁμολογούντων | confessing |
Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: ὁμολογέω Sense: to say the same thing as another, i. |
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ὀνόματι | name |
Parse: Noun, Dative Neuter Singular Root: ὄνομα Sense: name: univ. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Hebrews 13:15
That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. Let us offer up Present active volitive subjunctive of αναπερω anapherō “let us keep on offering up.” Jesus is living and let us go to him. A sacrifice of praise This phrase occurs in Leviticus 7:12; Psalm 54:8. The word αινεσις ainesis (from αινεω aineō to praise), common in lxx, is only here in N.T. The fruit of lips In apposition This use of ομολογεω homologeō with the dative in the sense of praise like εχομολογεω exomologeō is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, Vocabulary). [source]
Rend. “through him.” Omit therefore. A.V. follows T.R. οὖν . Through Jesus, and not through the Jewish ritual. [source]
Lit. bring up the offering to the altar. See James 2:21, where the full phrase occurs. For the phrase offer up through Jesus Christ, comp. 1 Peter 2:5. [source]
The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3, Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalm 50:14, Psalm 50:23; Psalm 106:22; Psalm 115:8. Ἄινεσις praiseN.T.oOften in lxx, oClass. For “the sacrifice” rend. “a sacrifice.” The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, “in the future time all sacrifices shall cease; but praises shall not cease.” Philo says: “They offer the best sacrifice who glorify with hymns the savior and benefactor, God.” [source]
Omit our. From lxx of Hosea 14:3, where the Hebrew reads, “we will account our lips as calves” (offered in sacrifice). Comp. Isaiah 57:19. [source]
The phrase N.T.oolxx. Rend. “of lips which make confession to his name.” [source]
Reverse Greek Commentary Search for Hebrews 13:15
A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together λέγω tosay; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say ) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked “I never knew you” (“then will I profess, ὁμολογήσω ”), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. [source]
The phrase N.T.oFruit, metaphorical, frequent in N.T., as Matthew 3:8; Matthew 7:16; John 4:36; John 15:8; Romans 1:13; Romans 6:21, etc. We find fruit of light (Ephesians 5:9); of righteousness (Philemon 1:11); of labor (Philemon 1:22); of the lips (Hebrews 13:15). Almost always of a good result. [source]
This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5, 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2. [source]
The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]
Παρτενος Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει hopou an hupagei). Indefinite local clause with modal αν an and the present active indicative of υπαγω hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
First aorist passive indicative of αγοραζω agorazō repeating the close of Revelation 14:3.First fruits (απαρχη aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]