KJV: It is a fearful thing to fall into the hands of the living God.
YLT: fearful is the falling into the hands of a living God.
Darby: It is a fearful thing falling into the hands of the living God.
ASV: It is a fearful thing to fall into the hands of the living God.
φοβερὸν | [It is] a fearful thing |
Parse: Adjective, Nominative Neuter Singular Root: φοβερός Sense: inspiring fear, terrible, formidable. |
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τὸ | - |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἐμπεσεῖν | to fall |
Parse: Verb, Aorist Infinitive Active Root: ἐμπίπτω Sense: to fall into. |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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χεῖρας | [the] hands |
Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ζῶντος | [the] living |
Parse: Verb, Present Participle Active, Genitive Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
Greek Commentary for Hebrews 10:31
Old adjective (from ποβεω phobeō to frighten). In N.T. only in Heb. (Hebrews 10:27, Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers. To fall “The falling” (articular infinitive second aorist active of εμπιπτω empiptō to fall in, followed here by εις eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12). [source]
Comp. lxx, 2 Samuel 24:14; Hebrews href="/desk/?q=heb+3:12&sr=1">Hebrews 3:12. [source]
Reverse Greek Commentary Search for Hebrews 10:31
The best texts omit God. Rev., He giveth. Rev., also, rightly, omits the italicized to Him. The personal object of the verb giveth is indefinite. Render, He giveth not the Spirit by measure. In order to convey the full force of the terms giveth and by measure, it will be necessary to attempt an explanation of the general scope and meaning of this very difficult and much disputed passage. The starting point of the exposition must be John 3:30, the Baptist's noble resignation of his own position, and claims to Jesus: He must increase, but I must decrease. At this point the Evangelist, as we have seen, takes up the discourse. The Baptist's declaration that Jesus “must increase” - that He is a messenger of a transcendently higher character, and with a far larger and more significant message than his own - furnishes the Evangelist with a text. He will show why Jesus “must increase.” He must increase because He comes from above, and is therefore supreme over all (John 3:31). This statement he repeats; defining from above ( ἄνωθεν ) by out of heaven ( ἐκ τοῦ οὐρανοῦ ), and emphasizing it by contrast with mere earthly witness ( ὁ ἐκ τῆς γῆς ) whose words bear the stamp of his earthly origin ( ἐκ τῆς γῆς λαλεῖ ). Being from heaven, He testifies of heavenly things, as an eye-and ear-witness. “What He hath seen and heard, of that he beareth witness.” It is indeed true that men reject this testimony. “No man receiveth His witness” (John 3:32). None the less it is worthy of implicit credence as the testimony of God himself. He that has received that testimony has solemnly attested it as God's own witness; “hath set his seal to this, that God is true.” To declare Jesus' testimony untrue is to declare God untrue (John 3:33). For He whom God hath sent utters the whole divine mess age (the words of God, John 3:34). -DIVIDER- -DIVIDER- Thus far the reasoning is directed to the conclusion that Jesus ought to increase, and that His message ought to be received. He is God's own messenger out of heaven, and speaks God's own words. -DIVIDER- -DIVIDER- The common explanation of the succeeding clause is that God bestows the Spirit upon Jesus in His fullness, “not by measure.”-DIVIDER- But this is to repeat what has already been more than implied. It would seem to be superfluous to say of one who comes out of heaven, who is supreme over all things, who bears witness of heavenly things which He has seen and heard, and who reveals the whole message of God to men - that God bestows upon Him the Spirit without measure. -DIVIDER- -DIVIDER- Take up, then, the chain of thought from the first clause of John 3:34, and follow it on another line. The Messenger of God speaks the words of God, and thus shows himself worthy of credence, and shows this further, by dispensing the gift of the Spirit in full measure to His disciples. “He giveth not the Spirit by measure.” This interpretation adds a new link to the chain of thought; a new reason why Jesus should increase, and His testimony be received; the reason, namely, that not only is He himself divinely endowed with the Spirit, but that He proves it by dispensing the Spirit in full measure. -DIVIDER- -DIVIDER- Thus John 3:35follows in natural sequence. This dispensing power which attests His claims, is His through the gift of the divine Father's love. “The Father loveth the Son, and hath given all things into his hand.” This latter phrase, into His hand, signifies not only possession, but the power of disposal. See Mark 9:31; Mark 14:41; Luke 23:46; Hebrews 10:31. God has given the Son all things to administer according to His own pleasure and rule. These two ideas of Christ's reception and bestowment of divine gifts are combined in Matthew 11:27. “All things are delivered unto me of my Father; and no man knoweth the Son but the Father, neither knoweth any man the Father save the Son, and He to whomsoever the Son may determine ( βούληται ) to reveal Him.”-DIVIDER- Therefore John the Baptist must decrease, and Jesus must increase. A measure of the Spirit was given to the Baptist, sufficient for his preparatory work, but the Baptist himself saw the Spirit descending in a bodily form upon the Son of God, and heard the voice from heaven, “This is my beloved Son, in whom I am well pleased.” The Spirit is thus Christ's own. He dispenses, gives it ( δίδωσιν ), in its fullness. Hence Jesus said, later, of the Spirit of truth, “He shall glorify Me, for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I that He shall take of mine and shall show it unto you” (John 16:14, John 16:15). -DIVIDER- -DIVIDER- [source]
The use of επι epi with the accusative is rich and varied, the precise shade of meaning depending on the content. The “hand of the Lord” might be kindly (Acts 11:21) or hostile (Hebrews 10:31), but when God‘s hand touches one‘s life (Job 19:21) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1 Peter 5:6). [source]
Old adjective (from ποβεω phobeō to frighten). In N.T. only in Heb. (Hebrews 10:27, Hebrews 10:31; Hebrews 12:21). The sense is not to be explained away. The wrath of God faces wrongdoers. To fall “The falling” (articular infinitive second aorist active of εμπιπτω empiptō to fall in, followed here by εις eis). We are not dealing with a dead or an absentee God, but one who is alive and alert (Hebrews 3:12). [source]
As in Hebrews 10:27, Hebrews 10:31, only in Heb. in N.T. The appearance Present passive articular participle of πανταζω phantazō old verb from παινω phainō to make visible, here only in N.T. “The manifestation.” I exceedingly fear and quake “I am terrified Εκποβος Ekphobos is quoted from Deuteronomy 9:19. [source]
From Deuteronomy 4:24. Present active participle of καταναλισκω katanaliskō old compound verb, here only in the N.T. This verse is to be coupled with Hebrews 10:31. [source]