KJV: For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;
YLT: for partakers we have become of the Christ, if the beginning of the confidence unto the end we may hold fast,
Darby: For we are become companions of the Christ if indeed we hold the beginning of the assurance firm to the end;
ASV: for we are become partakers of Christ, if we hold fast the beginning of our confidence firm unto the end:
| Μέτοχοι | Partakers |
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Parse: Adjective, Nominative Masculine Plural Root: μέτοχος Sense: sharing in, partaking. |
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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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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| γεγόναμεν | we have become |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: γίνομαι Sense: to become, i. |
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| ἐάνπερ | if indeed |
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Parse: Conjunction Root: ἐάν Sense: if, in case. |
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| τὴν | from the |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀρχὴν | beginning |
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Parse: Noun, Accusative Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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| ὑποστάσεως | assurance |
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Parse: Noun, Genitive Feminine Singular Root: ὑπόστασις Sense: a setting or placing under. |
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| μέχρι | unto |
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Parse: Preposition Root: μέχρι Sense: as far as, until. |
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| τέλους | [the] end |
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Parse: Noun, Genitive Neuter Singular Root: τέλος Sense: end. |
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| βεβαίαν | firm |
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Parse: Adjective, Accusative Feminine Singular Root: βέβαιος Sense: stable, fast, firm. |
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| κατάσχωμεν | we should hold |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: κατέχω Sense: to hold back, detain, retain. |
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Greek Commentary for Hebrews 3:14
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]
Rend. we are become fellows with Christ. For fellows see Luke 5:7; Hebrews 1:9. It marks even a closer relation than “brethren.” See Luke 22:30; Romans 8:17; Revelation 3:21. [source]
The believing confidence with which we began our Christian life. For ὑπόστασις confidencesee on Hebrews 1:3. The Greek fathers render substance; that in virtue of which we are believers. [source]
Better, the consummation. It is more than mere termination. It is the point into which the whole life of faith finally gathers itself up. See Romans 6:21; 2 Corinthians 11:15; Philemon 3:19; Hebrews 6:8; 1 Peter 1:9. [source]
Reverse Greek Commentary Search for Hebrews 3:14
This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [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]
Rend. partakes of. See on Hebrews 1:9; see on Hebrews 2:14; see on Hebrews 3:1, Hebrews 3:14. [source]
The formula by which the writer reverts to the previous citation. Connect with if we hold fast. The exhortation of Hebrews 3:12answered to Psalm 95:1-11; so the condition of fulfillment in Hebrews 3:14is declared to rest on the same Scripture. Only on the ground of what is said in that Psalm does the holding fast come to pass. Rend. therefore, “We are fellows of Christ if we hold the beginning of our confidence steadfast unto the end, seeing it is said,” etc. [source]
Rend. “of which all have been made partakers.” For μέτοχοι partakerssee on Hebrews 3:14. All, that is, all sons of God. [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]
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]
Present (keep on holding fast) active volitive subjunctive of κατεχω katechō as in Hebrews 3:6, Hebrews 3:14. That it waver not Common compound adjective (alpha privative and κλινω klinō unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. That promised First aorist middle articular participle of επαγγελλω epaggellō This is the argument remaining to be discussed (10:26-12:3) and already alluded to (Hebrews 6:13.; Hebrews 8:6). The ministry of Jesus rests upon “better promises.” How better? God is “faithful,” but he made the other promises also. We shall see.sa120 [source]
Condition of first class, determined as fulfilled. Note position of εστε este (are) between the preposition χωρις chōris and παιδειας paideias (ablative case). Have been made Perfect active indicative of γινομαι ginomai Partakers Partners (Hebrews 3:14). Then Accordingly, correspondingly. Bastards Old word, here only in N.T. Illegitimate. [source]
Locative case with εν en of the articular present passive infinitive of λεγω legō “in the being said.” Thus the author (cf. same phrase in Psalm 42:4) introduces the repeated quotation from Hebrews 3:7, Hebrews 3:8. Probably it is to be connected with κατασχωμεν kataschōmen though it can be joined with παρακαλειτε parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis). [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]
We Christians (Jew and Gentile) looked at as a whole, not as a local organization. If we hold fast Condition of third class with εαν ean and second aorist (effective) active subjunctive of κατεχω katechō This note of contingency and doubt runs all through the Epistle. We are God‘s house if we do not play the traitor and desert. Boldness (παρρησιαν parrēsian) and glorying (και καυχημα kai kauchēma) some had lost. The author makes no effort to reconcile this warning with God‘s elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρι τελους βεβαιαν mechri telous bebaian (firm unto the end), but it is clearly genuine in Hebrews 3:14. He pleads for intelligent confidence. [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]
Literary plural again like πεπεισμετα pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes For πληροπορια plērophoria see 1 Thessalonians 1:5; Colossians 2:2. To the end As in Hebrews 3:6, Hebrews 3:14. [source]
The same word occurs for covenant (Hebrews 9:15) and will (Hebrews 9:16). This double sense of the word is played upon also by Paul in Galatians 3:15. We say today “The New Testament” (Novum Testamentum) rather than “ The New Covenant.” Both terms are pertinent. That made it Genitive of the articular second aorist middle participle of διατιτημι diatithēmi from which διατηκη diathēkē comes. The notion of will here falls in with κληρονομια klēronomia (inheritance, 1 Peter 1:4) as well as with τανατος thanatos (death). Of force Stable, firm as in Hebrews 3:6, Hebrews 3:14. Where there hath been death “In the case of dead people.” A will is only operative then. For doth it ever avail while he that made it liveth? This is a possible punctuation with μη ποτε mē pote in a question (John 7:26). Without the question mark, it is a positive statement of fact. Aleph and D read τοτε tote (then) instead of ποτε pote The use of μη mē in a causal sentence is allowable (John 3:18, οτι μη hoti mē). [source]