KJV: For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
YLT: for we have known Him who is saying, 'Vengeance is Mine, I will recompense, saith the Lord;' and again, 'The Lord shall judge His people;' --
Darby: For we know him that said, To me belongs vengeance; I will recompense, saith the Lord: and again, The Lord shall judge his people.
ASV: For we know him that said, Vengeance belongeth unto me, I will recompense. And again, The Lord shall judge his people.
| Οἴδαμεν | We know |
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Parse: Verb, Perfect Indicative Active, 1st Person Plural Root: οἶδα Sense: to see. |
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| τὸν | the [One] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| εἰπόντα | having said |
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Parse: Verb, Aorist Participle Active, Accusative Masculine Singular Root: λέγω Sense: to speak, say. |
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| Ἐμοὶ | Mine |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἐκδίκησις | [is] vengeance |
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Parse: Noun, Nominative Feminine Singular Root: ἐκδίκησις Sense: a revenging, vengeance, punishment. |
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| ἀνταποδώσω | will repay |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: ἀνταποδίδωμι Sense: in a good sense, to repay, requite. |
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| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| Κρινεῖ | Will judge |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| Κύριος | [the] Lord |
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Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| λαὸν | people |
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Parse: Noun, Accusative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Hebrews 10:30
God lives and is true to his word. He quotes Deuteronomy 32:35 (cf. Romans 12:19). For εκδικησις ekdikēsis see Luke 18:7. God is the God of justice. He is patient, but he will punish. And again Deuteronomy 32:36. [source]
The retribution ( τιμωρία ) is certain, because assured by the word of God in Scripture. [source]
An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the lxx of Deuteronomy 32:35. The second citation is literally from lxx of Deuteronomy 32:36. [source]
Reverse Greek Commentary Search for Hebrews 10:30
Lit., unto Me is vengeance. The Rev. brings out better the force of the original: Vengeance belongeth unto Me. The quotation is from Deuteronomy 32:35. Hebrew, To me belongs vengeance and requital. Septuagint, In the day of vengeance I will requite. The antithesis between vengeance by God and by men is not found in Deuteronomy. Compare Hebrews 10:30. Dante, listening to Peter Damiano, who describes the abuses of the Church, hears a great cry. Beatrice says:“The cry has startled thee so much,In which, if thou hadst understood its prayers, Already would be known to thee the vengeance-DIVIDER- Which thou shalt look upon before thou diest. -DIVIDER- -DIVIDER- The sword above here smiteth not in haste,-DIVIDER- Nor tardily, howe'er it seem to him-DIVIDER- Who, fearing or desiring, waits for it.”“Paradiso,” xxii, 12-18.Compare Plato: Socrates, “And what of doing evil in return for evil, which is the morality of the many - is that just or not? Crito, Not just. Socrates, For doing evil to another is the same as injuring him? Crito, Very true. Socrates, Then we ought not to retaliate or render evil for evil to any one, whatever evil we may have suffered from him … . This opinion has never been held, and never will be held by any considerable number of persons” (“Crito,” 49). Epictetus, being asked how a man could injure his enemy, replied, “By living the best life himself.” The idea of personal vindictiveness must be eliminated from the word here. It is rather full meting out of justice to all parties. [source]
Second aorist active imperative of διδωμι didōmi to give. “Give room for the (note article as in Romans 5:9; 1 Thessalonians 2:16) wrath” of God instead of taking vengeance in your own hands. See note on Ephesians 4:27 for διδοτε τοπον didote topon Paul quotes Deuteronomy 32:35 (the Hebrew rather than the lxx). So have Hebrews 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. I will recompense (ανταποδωσω antapodōsō). Future active of the double compound verb quoted also in Romans 11:35. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]