Dwell on those opening words:-holy, such is God's ideal for us; brethren, by reason of our union with Christ, and with one another in Him; partakers, etc., God is ever calling upward and heavenward. Jesus comes from God as Apostle and goes for us to God as Priest. In His human life, how humble and faithful; but He originally built the Jewish polity and commonwealth! He was and is as much greater than Moses as the architect than the foreman and the son than the servant.
It is not enough to begin the Christian race; we must hold fast our confidence and hope to the end. That was the point specially to be emphasized among these harried people. These Hebrew Christians missed the splendid ceremonial of their ancient faith, and were suffering heavily from persecution and opposition. But was it not worthwhile to persevere, if only to be recognized as belonging to the household of God? Surely for them and for us the experiences of Israel in the forty years of wandering are full of warning. Be admonished by that Wilderness cemetery! [source]
Chapter Summary: Hebrews 3
1Christ is more worthy than Moses; 7therefore if we believe not in him, we shall be more worthy punishment than hardhearted Israel
Greek Commentary for Hebrews 3:11
As I sware [ως ωμοσα] “Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω omnuō old verb for solemn oath (Hebrews 6:13). They shall not enter Future middle of εισερχομαι eiserchomai with ει ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024). Into my rest Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells. [source]
So I swear [ὡς] Rend. “according as I swear”: the ὡς correlating the oath and the disobedience. [source]
They shall not enter into my rest [εἰ ἐλεύσονται εἰς τὴν κατάπαυσιν μου] Lit. if they shall enter, etc. A common Hebraistic formula in oaths. Where God is speaking, as here, the ellipsis is “may I not be Jehovah if they shall enter.” Where man is speaking, “so may God punish me if ”; or “God do so to me and more if.” Comp. Mark 8:12: lxx, Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51; 1 Kings 2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel 3:35. Κατάπαυσιν restonly in Hebrews, and Acts 7:49. The verb καταπαύειν tolay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original citation the reference is to Canaan. Paul uses κληρονομία inheritancein a similar sense. [source]
Reverse Greek Commentary Search for Hebrews 3:11
Mark 8:12There shall no sign be given [εἰ δοθήσεται σημεῖον] Lit., if a sign shall be given. The expression is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of imprecation. If I do not thus or so, may some judgment overtake me. Compare Hebrews 3:11. [source]
Mark 8:12There shall no sign be given unto this generation [ει δοτησεται τηι γενεαι ταυτηι σημειον] Matthew 16:4 has simply ου δοτησεται ou dothēsetai plain negative with the future passive indicative. Mark has ει ei instead of ου ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3,Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
Hebrews 3:7Wherefore as the Holy Ghost saith [διὸ καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον] See on Hebrews 1:6. The formula the Spirit the holy (Spirit ) is common in the N.T. with the exception of the Catholic Epistles, where it does not occur. The construction of the passage is as follows: Διὸ whereforeis connected with βλέπετε takeheed, Hebrews 3:12. The point is the writer's warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, Hebrews 3:11, is parenthetical. [source]
Hebrews 3:18That they should not enter [μη εισελευσεσται] Negative μη mē (cf. ει ei in Hebrews 3:11) and the future middle infinitive in indirect discourse. To them that were disobedient Dative masculine plural of the articular first aorist active participle of απειτεω apeitheō active disobedience with which compare απιστιας apistias in Hebrews 3:12,Hebrews 3:19. [source]
Greek Commentary for Hebrews 3:11
“Correlating the oath and the disobedience” (Vincent). First aorist active indicative of ομνυω omnuō old verb for solemn oath (Hebrews 6:13). They shall not enter Future middle of εισερχομαι eiserchomai with ει ei as an anacoluthon for the Hebrew εις την καταπαυσιν μου im (not). Really it is a condition of the first class with the conclusion not expressed, common in the lxx as here (Robertson, Grammar, p. 1024). Into my rest Old word from katapauō (Hebrews 4:8), to give rest, in lxx, in N.T. only in Acts 7:49; Heb 3:11-4:11. Primarily the rest in Canaan and then the heavenly rest in which God dwells. [source]
Rend. “according as I swear”: the ὡς correlating the oath and the disobedience. [source]
Lit. if they shall enter, etc. A common Hebraistic formula in oaths. Where God is speaking, as here, the ellipsis is “may I not be Jehovah if they shall enter.” Where man is speaking, “so may God punish me if ”; or “God do so to me and more if.” Comp. Mark 8:12: lxx, Genesis 14:23; Deuteronomy 1:35; 1 Kings 1:51; 1 Kings 2:8. Sometimes the ellipsis is filled out, as 1 Samuel 3:17; 2 Samuel 3:35. Κατάπαυσιν restonly in Hebrews, and Acts 7:49. The verb καταπαύειν tolay to rest also only in Acts and Hebrews. In Class. the verb sometimes means to kill or to depose from power. In the original citation the reference is to Canaan. Paul uses κληρονομία inheritancein a similar sense. [source]
Reverse Greek Commentary Search for Hebrews 3:11
Lit., if a sign shall be given. The expression is elliptical. It is a Hebrew idiom, and is really, at bottom, a form of imprecation. If I do not thus or so, may some judgment overtake me. Compare Hebrews 3:11. [source]
Matthew 16:4 has simply ου δοτησεται ou dothēsetai plain negative with the future passive indicative. Mark has ει ei instead of ου ou which is technically a conditional clause with the conclusion unexpressed (Robertson, Grammar, p. 1024), really aposiopesis in imitation of the Hebrew use of ιμ im This is the only instance in the N.T. except in quotations from the lxx (Hebrews 3:11; Hebrews 4:3, Hebrews 4:5). It is very common in the lxx. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. So they put up this fantastic test to Jesus which he deeply resents. Matthew 16:4 adds “but the sign of Jonah” mentioned already by Jesus on a previous occasion (Matthew 12:39-41) at more length and to be mentioned again (Luke 11:32). But the mention of the sign of Jonah was “an absolute refusal of signs in their sense” (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5). [source]
See on Hebrews 1:6. The formula the Spirit the holy (Spirit ) is common in the N.T. with the exception of the Catholic Epistles, where it does not occur. The construction of the passage is as follows: Διὸ whereforeis connected with βλέπετε takeheed, Hebrews 3:12. The point is the writer's warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, Hebrews 3:11, is parenthetical. [source]
Negative μη mē (cf. ει ei in Hebrews 3:11) and the future middle infinitive in indirect discourse. To them that were disobedient Dative masculine plural of the articular first aorist active participle of απειτεω apeitheō active disobedience with which compare απιστιας apistias in Hebrews 3:12, Hebrews 3:19. [source]
The passage already quoted in Hebrews 4:3; Hebrews 3:11. [source]