KJV: But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.
YLT: and him who was made some little less than messengers we see -- Jesus -- because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death.
Darby: but we see Jesus, who was made some little inferior to angels on account of the suffering of death, crowned with glory and honour; so that by the grace of God he should taste death for every thing.
ASV: But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for every man .
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βραχύ | a little |
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Parse: Adverb Root: βραχύς Sense: short, small, little. |
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| τι | one |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| παρ’ | than |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| ἀγγέλους | [the] angels |
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Parse: Noun, Accusative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἠλαττωμένον | having been made lower |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: ἐλαττόω Sense: to make less or inferior: in dignity. |
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| βλέπομεν | we see |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: βλέπω Sense: to see, discern, of the bodily eye. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| πάθημα | suffering |
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Parse: Noun, Accusative Neuter Singular Root: πάθημα Sense: that which one suffers or has suffered. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θανάτου | of death |
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Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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| δόξῃ | with glory |
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Parse: Noun, Dative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| τιμῇ | with honor |
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Parse: Noun, Dative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| ἐστεφανωμένον | having been crowned |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: στεφανόω Sense: to encircle with a crown, to crown: the victor in a contest. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| χάριτι | by [the] grace |
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Parse: Noun, Dative Feminine Singular Root: χάρις Sense: grace. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| παντὸς | everyone |
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Parse: Adjective, Genitive Masculine Singular Root: πᾶς Sense: individually. |
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| γεύσηται | He might taste |
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Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γεύομαι Sense: to taste, to try the flavour of. |
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| θανάτου | death |
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Parse: Noun, Genitive Masculine Singular Root: θάνατος Sense: the death of the body. |
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Greek Commentary for Hebrews 2:9
We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man‘s destiny, “the very one who has been made a little lower than the angels” But this is not all. Death has defeated man, but Jesus has conquered death. Because of the suffering of death The causal sense of δια dia with the accusative as in Hebrews 2:14. Jesus in his humanity was put lower than the angels “for a little while” Because of the suffering of death we see That by the grace of God he should taste death for every man This purpose clause His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all “by the grace (χαριτι chariti instrumental case) of God,” a thoroughly Pauline idea. Curiously enough some MSS. read χωρις τεου chōris theou (apart from God) in place of χαριτι τεου chariti theou Nestorian doctrine whatever the origin. [source]
Reverse Greek Commentary Search for Hebrews 2:9
The word taste, in the sense of experience, is often used in classical Greek; as, to taste of toils, of sorrow, of freedom, but never of death. The phrase, taste of death, is common in Rabbinical writings. In the New Testament only here and Hebrews 2:9, used of Christ. Chrysostom (cited by Alford) compares Christ to a physician who first tastes his medicines to encourage the sick to take them. [source]
They change the form of Jesus' statement. The Lord himself tasted of death. See Hebrews 2:9. The phrase taste of death does not occur in the Old Testament, but is common in Rabbinic writings. “The angel of death,” say the Rabbis, “holdeth his sword in his hand at the bed's head, having on the end thereof three drops of gall. The sick man, spying this deadly angel, openeth his mouth with fear; and then those drops fall in, of which one killeth him, the second maketh him pale, the third rotteth.” [source]
Perfect active indicative of γινωσκω ginōskō state of completion, “Now since such talk we have come to certain knowledge that thou hast a demon” (John 8:48). Is dead Second aorist active indicative of αποτνησκω apothnēskō “Abraham died.” And thou sayest Adversative use of και kai “and yet.” Emphatic position of συ su (thou). Same condition quoted as in John 8:51. He shall never taste of death Same emphatic negative with subjunctive as in John 8:51, but γευσηται geusētai (first aorist middle subjunctive of γευω geuō with genitive case τανατου thanatou (death). Another Hebraism for dying like τεωρησηι theōrēsēi (see) in John 8:51. Used in Hebrews 2:9 of the death of Jesus and in Synoptics (Matthew 16:28; Mark 9:1; Luke 9:27). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι en toi haimati (in his blood) with προετετο proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν dia tēn paresin). Late word from παριημι pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philemon 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5(see on motions ). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and PoSee Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires. [source]
The verb only here and Hebrews 2:7, Hebrews 2:9. For στέφανος crownsee on Revelation 2:9; see on Revelation 4:4; see on 1 Peter 5:4. Paul has στέφανον λαβεῖν , 1 Corinthians 9:25. [source]
Present passive indicative of στεπανοω stephanoō old verb (from στεπανος stephanos crown), in N.T. only here and Hebrews 2:7, Hebrews 2:9. One apodosis for two protases. The victor in the athletic contests was crowned with a garland. [source]
For γευσαμένους tastedcomp. Hebrews 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth John 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together. [source]
Comp. Hebrews 2:8, Hebrews 2:9. [source]
Drawing a conclusion from Hebrews 2:9-18. [source]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
Const. with veil: the veil which consisted in his flesh. His flesh was the state through which he had to pass before he entered heaven for us. See Hebrews 2:9-18; Hebrews 5:7-9; Hebrews 10:5. When he put off that state, the veil of the temple was rent. He passed through humanity to glory as the forerunner of his people, Hebrews 6:20. [source]
First aorist active of old verb ελαττοω elattoō from ελαττων elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας Elohim by στεπανοω huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]
Imperfect active of πρεπω prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι autōi (God) as the reason (cause) for the universe Through whom With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Referring to αυτωι autōi (God) as the reason (cause) for the universe Through whom With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
With the genitive δια dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι agō in the accusative case in spite of the dative τον αρχηγον autōi just before to which it refers. The author (αρχη ton archēgon). Old compound word (αγω archē and τελειωσαι agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω teleiōsai). First aorist active infinitive of τελειος teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Old relative adverb It behoved him Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Imperfect active of οπειλω opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
First aorist passive infinitive of ομοιοω homoioō old and common verb from ομοιος homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα hina genētai). Purpose clause with γινομαι hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς eleēmōn kai pistos archiereus). The sudden use of ελεημων archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος eleēmōn and τα προς τον τεον pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το eis to hilaskesthai). Purpose clause with ιλασκομαι eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος hilaskomai to render propitious to oneself (from ιλεως hilaos Attic ιλαστητι hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Only here in N.T., for αγιοις hagiois in 1 Thessalonians 5:27 only in late MSS. See Hebrews 2:11 for same idea. First time the author makes direct appeal to the readers, though first person in Hebrews 2:1. Partakers See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
See Luke 5:7 for “partners” in the fishing, elsewhere in N.T. only in Hebrews (Hebrews 1:9; Hebrews 6:4; Hebrews 12:8) in N.T. Of a heavenly calling Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
Only here in the N.T., though same idea in Hebrews 9:15. See η ανω κλησις hē anō klēsis in Philemon 3:14 (the upward calling). The call comes from heaven and is to heaven in its appeal. Consider First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
First aorist active imperative of κατανοεω katanoeō old compound verb No “even” in the Greek, just like the idiom in Hebrews 2:9, the human name held up with pride. The Apostle and High Priest of our confession (Ιησουν ton apostolon kai archierea tēs homologias hēmōn). In descriptive apposition with τον Iēsoun and note the single article αποστολος ton This is the only time in the N.T. that Jesus is called αποστελλω apostolos though he often used απεστειλας apostellō of God‘s sending him forth as in John 17:3 (αποστολος apesteilas). This verb is used of Moses as sent by God (Exodus 3:10). Moffatt notes that πρεσβευτης apostolos is Ionic for ομολογια presbeutēs “not a mere envoy, but an ambassador or representative sent with powers.” The author has already termed Jesus high priest (Hebrews 2:17). For ομολογεω homologia (confession) see 2 Corinthians 9:13; 1 Timothy 6:12. These Hebrew Christians had confessed Jesus as their Apostle and High Priest. They do not begin to understand what Jesus is and means if they are tempted to give him up. The word runs through Hebrews with an urgent note for fidelity (Hebrews 4:14; Hebrews 10:23). See ομον homologeō (λεγω homon same, legō say), to say the same thing, to agree, to confess, to profess. [source]
First aorist passive articular participle (the once for all enlightened) of ποτιζω photizō old and common verb (from πως phōs) as in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν anakainizein in Hebrews 6:6. απαχ Hapax here is “once for all,” not once upon a time Tasted of the heavenly gift First aorist middle participle of γευω geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις kalon rēma class="normal greek">μετοχους πνευματος αγιου dunameis), usually with genitive (Hebrews 2:9) as here. Partakers of the Holy Ghost (μετοχοι metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας metochoi These are all given as actual spiritual experiences. And then fell away (παραπιπτω kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means). [source]
First aorist middle participle of γευω geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις kalon rēma class="normal greek">μετοχους πνευματος αγιου dunameis), usually with genitive (Hebrews 2:9) as here. Partakers of the Holy Ghost (μετοχοι metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας metochoi These are all given as actual spiritual experiences. And then fell away (παραπιπτω kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means). [source]
Future of τον αμαραντινον της δοχης στεπανον komizō (1 Peter 1:9, which see).The crown of glory that fadeth not away (στεπανος ton amarantinon tēs doxēs stephanon). For “crown” (αμαραντος stephanos) see James 1:12; 1 Corinthians 9:25; 2 Timothy 4:8; Revelation 2:10; Revelation 3:10; Revelation 4:4. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews 2:9). In all these passages it is the crown of victory as it is here. See 1 Peter 1:4 for Αμαραντινος amarantos unfading. αμαραντ Amarantinos is made from that word as the name of a flower amaranth (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), “composed of amaranth” or “amarantine,” “the amarantine (unfading) crown of glory.” [source]
Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Omit. Render, confesseth not Jesus. So Rev. An ancient reading is λύει τὸν Ἱησοῦν annullethor destroyeth Jesus.” The simple Jesus emphasizes the humanity of our Lord considered in itself. See Romans 3:26; Romans 10:9; 2 Corinthians 11:4; Ephesians 4:21; Hebrews 2:9. [source]
Late substantive from ιλασκομαι hilaskomai (Luke 18:13; Hebrews 2:17), in lxx, Philo, Plutarch, in N.T. only here and 1 John 4:10. Christ himself is the means of propitiation for It is possible to supply the ellipsis here of των αμαρτιων tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]
It is possible to supply the ellipsis here of των αμαρτιων tōn hamartiōn (the sins of) as we have it in Hebrews 7:27, but a simpler way is just to regard “the whole world” as a mass of sin (1 John 5:19). At any rate, the propitiation by Christ provides for salvation for all (Hebrews 2:9) if they will only be reconciled with God (2 Corinthians 5:19-21). [source]