KJV: For he looked for a city which hath foundations, whose builder and maker is God.
YLT: for he was looking for the city having the foundations, whose artificer and constructor is God.
Darby: for he waited for the city which has foundations, of which God is the artificer and constructor.
ASV: for he looked for the city which hath the foundations, whose builder and maker is God.
| ἐξεδέχετο | He was awaiting |
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Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἐκδέχομαι Sense: to receive, accept. |
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| τοὺς | - |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| θεμελίους | foundations |
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Parse: Noun, Accusative Masculine Plural Root: θεμέλιον Sense: laid down as a foundation, the foundation (of a building, wall, city). |
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| πόλιν | city |
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Parse: Noun, Accusative Feminine Singular Root: πόλις Sense: a city. |
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| ἧς | of which |
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Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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| τεχνίτης | [the] architect |
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Parse: Noun, Nominative Masculine Singular Root: τεχνίτης Sense: an artificer, craftsman. |
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| δημιουργὸς | builder [is] |
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Parse: Noun, Nominative Masculine Singular Root: δημιουργός Sense: a workman for the public. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for Hebrews 11:10
Imperfect middle of εκδεχομαι ekdechomai (see note on Hebrews 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment. The foundations Not just “tents” Abraham set his steady gaze on heaven as his real home, being a mere pilgrim Old word from τεχνη technē (craft) or trade (Acts 17:29; Acts 18:3), craftsman, artificer, in N.T. only here and Acts 19:24, Acts 19:38. Maker Old word from δημιος dēmios (public) and εργον ergon a worker for the public, artisan, framer, here only in N.T. [source]
The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, Hebrews 13:14; Galatians 4:26; Revelation 3:12; Revelation 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Revelation 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers. [source]
Τεχνίτης artificerarchitect. Comp. Acts 19:24(note), Acts 19:28; Revelation 18:22, and lxx, 1 Chronicles 29:5; Song of Solomon 7:1; Wisd. 8:6; 14:2; Sirach 9:17 Δημιουργὸς N.T.ooriginally a workman for the public ( δῆμος ); generally, framer, builder. It is used by Xenophon and Plato of the maker of the world (Xen. Mem. i. 4,9; Plato, Tim. 40 C; Repub. 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world. [source]
Reverse Greek Commentary Search for Hebrews 11:10
Paul's metaphors are drawn from the works and customs of men rather than from the works of nature. “In his epistles,” says Archdeacon Farrar, “we only breathe the air of cities and synagogues.” The abundance of architectural metaphors is not strange in view of the magnificent temples and public buildings which he was continually seeing at Antioch, Athens, Corinth, and Ephesus. His frequent use of to build and building in a moral and spiritual sense is noteworthy. In this sense the two words οἰκοδομέω and οἰκοδομή occur twenty-six times in the New Testament, and in all but two cases in Paul's writings. Peter uses build in a similar sense; 1 Peter 2:5. See edify, edification, build, Acts 9:31; Romans 15:20; 1 Corinthians 8:1; 1 Corinthians 8:10, where emboldened is literally built up, and is used ironically. Also Romans 14:19; Romans 15:2; 1 Corinthians 14:3; Ephesians 2:21, etc. It is worth noting that in the Epistle to the Hebrews, while the same metaphor occurs, different words are used. Thus in Hebrews 3:3, Hebrews 3:4, built, builded, represent κατασκευάζω toprepare. In Hebrews 11:10, τεχνίτης artificerand δημιουργὸς , lit., a workman for the public: A.V., builder and maker. This fact has a bearing on the authorship of the epistle. In earlier English, edify was used for build in the literal sense. Thus Piers Ploughman: “I shal overturne this temple and a-down throwe it, and in thre daies after edifie it newe.” See on Acts 20:32. In the double metaphor of the field and the building, the former furnishes the mould of Paul's thought in 1 Corinthians 3:6-9, and the latter in 1 Corinthians 3:10-17. Edwards remarks that the field describes the raw material on which God works, the house the result of the work. [source]
In the usual New-Testament sense, as John 5:3; Acts 17:16; though in some cases the idea of expectancy is emphasized, as Hebrews 10:13; Hebrews 11:10; James 5:7. Some render receive ye one another, in contrast with despising the poorer guests; but this is not according to New-Testament usage. [source]
In contrast with tent. The reference is to the resurrection body. Compare the city which hath the foundations, Hebrews 11:10. For of God, read, as Rev., from, God; proceeding from ( ἐκ ) Heinrici, von Gott her: compare God giveth, 1 Corinthians 15:38, and ἔχετε ἀπὸ Θεοῦ yehave from God, where the reference is to the natural body, 1 Corinthians 6:19. Construe from God with building, not with we have. [source]
Paul uses the Hebrew form Ἱερουσαλὴμ in preference to the Greek Ἱεροσόλυμα , which occurs Galatians 1:17, Galatians 1:18; Galatians 2:1. The phrase Jerusalem which is above was familiar to the rabbinical teachers, who conceived the heavenly Jerusalem as the archetype of the earthly. On the establishment of Messiah's kingdom, the heavenly archetype would be let down to earth, and would be the capital of the messianic theocracy. Comp. Hebrews 11:10; Hebrews 12:22; Hebrews 13:14; Revelation 3:12, Revelation 21:2. Paul here means the messianic kingdom of Christ, partially realized in the Christian church, but to be fully realized only at the second coming of the Lord. For ἄνω , comp. Philemon 3:14; Colossians 3:1, Colossians 3:2. [source]
d Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9, Hebrews 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure. [source]
Rend. “that which is to come.” The heavenly Jerusalem. Comp. Hebrews 11:10, Hebrews 11:13-16. -DIVIDER- The course of thought in Hebrews 13:9-14is as follows: Be not carried away with divers and strange teachings, for example, those concerning meats and drinks and sacrificial feasts. It is good that the heart be established, rather than that the body should be ceremonially pure; and that the heart be established by the grace of God in Christ, which alone can give inward peace, a pure conscience, an established rest and security - rather than by the consciousness of having partaken of meats ceremonially clean: for those whose religious life was under the regimen of this ceremonial system derived no permanent profit from it. Not only so, the two systems exclude each other. You cannot hold by the Levitical system and enjoy the blessings of Christian salvation. It is the sacrifice of Christ through which you become partakers of grace. It is impossible to obtain grace through meats; for meats represent the economy which denies Christ; and, by seeking establishment through meats, you exclude yourselves from the economy which is the only vehicle of grace. -DIVIDER- -DIVIDER- Accordingly, we have an altar and a sacrifice from which the votary of Leviticalism is excluded. By the Levitical law it was forbidden to eat the flesh of the victim offered on the Great Day of Atonement; so that, if the Levitical law still holds for you, you cannot partake of the Christian's atoning victim. The law under which you are prohibits you. According to that law, there is nothing to eat of in an atoning sacrifice, since the body of the victim is burned. Neither priest nor people have anything more to do with it, and, therefore, it is carried outside of the camp or city, outside of the region of O.T. covenant-fellowship. Similarly, so long as you hold by Judaism, participation in Christ's atoning sacrifice is impossible for you. It is outside your religious sphere, like the body of the victim outside the gate. You cannot eat of our altar. -DIVIDER- -DIVIDER- The blood of the Levitical victim was carried into the holy of holies and remained there. If you seek the benefit of that blood, it must be within the camp, at the Levitical tabernacle or temple. And you cannot have the benefit of Christ's blood, for that compels you to go outside the gate, where he suffered. According to the O.T. law, you could partake of the benefit of the blood, but you could not eat of the body. Christ's sacrifice gives you both body and blood as spiritual food; but these you must seek outside of Judaism. Thus, by means of the O.T. ritual itself, it is shown that the Jewish and the Christian systems exclude each other. Christ must be sought outside of the Jewish pale. -DIVIDER- -DIVIDER- [source]
Sharp contrast to Hebrews 12:18 with same form προσεληλυτατε proselēluthate Unto Mount Zion Dative case of ορος oros as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. City As in Hebrews 11:10, Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem See Hebrews 11:10, Hebrews 11:16; Isaiah 60:14. Innumerable hosts of angels “Myriads of angels.” Μυριας Murias is an old word (from μυριος murios 1 Corinthians 4:15) as in Luke 12:1. [source]
Usually reception or interpretation from εκδεχομαι ekdechomai (Hebrews 11:10), only here in N.T. and in unusual sense like προσδοκια prosdokia like απεκδεχομαι apekdechomai (Romans 8:19, Romans 8:23, Romans 8:25), this sense apparently “coined by the writer” (Moffatt) from his use of εκδεχομαι ekdechomai in Hebrews 10:13. The papyri have it in the sense of interpretation. A fierceness of fire An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in Isaiah 26:11; Zephaniah 1:18; Psalm 79:5. See also 2 Thessalonians 1:8-10 for a like picture of destined doom. Devour “To eat” (figuratively), present active infinitive. The adversaries Old double compound adjective (υπο εν αντιος hupo class="translit"> en class="translit"> antios), in N.T. only here and Colossians 2:14. Those directly opposite. [source]
Jerusalem has lost its charm for followers of Christ. Vincent rightly argues that the Epistle must have been written before the destruction of Jerusalem else a reference to that event could hardly have been avoided here. We are now where Abraham was once (Hebrews 11:10). [source]
Old word (from κιταρα kithara harp, and ωιδος ōidos singer) as in Revelation 14:2.Of minstrels (μουσικων mousikōn). Old word (from μουσα mousa music), here only in N.T., one playing on musical instruments.Of flute-players Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Old word (from αυλεω auleō to play on a flute, Matthew 11:17, αυλος aulos flute, 1 Corinthians 14:7), in N.T. only here and Matthew 9:23.Of trumpeters (σαλπιστων salpistōn). Late form for the earlier σαλπιγκτης salpigktēs (from σαλπιζω salpizō), here only in N.T.Shall be heard no more at all First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
First aorist passive subjunctive of ακουω akouō with the double negative as below, with πωνη μυλου phōnē mulou (sound of the millstone), and as in Revelation 18:21 with ου με ευρετηι ou me heurethēi and again with πας τεχνιτης pās technitēs (craftsman). This old word is from τεχνη technē art, as here in some MSS. (“of whatsoever craft,” πασης τεχνης pasēs technēs). Τεχνιτης Technitēs occurs also in this sense in Acts 19:24, Acts 19:38; and in Hebrews 11:10 of God as the Architect. There is power in this four-fold sonorous repetition of ου μη ou mē and the subjunctive with two more examples in Revelation 18:23. [source]
Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Old word for column, in N.T. only here, Revelation 10:1; Galatians 2:9; 1 Timothy 3:15. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. “Temple” Strong double negative ου μη ou mē with the second aorist active subjunctive of ερχομαι erchomai The subject is ο νικων ho nikōn (the one overcoming). “Fixity of character is at last achieved” (Charles). He, like the στυλος stulos (pillar), remains in place.Upon him Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]
Upon ο νικων ho nikōn (the victor), not upon the pillar He receives this triple name (of God, of the city of God, of Christ) on his forehead (Revelation 14:1; Revelation 7:3; Revelation 17:5; Revelation 22:4) just as the high-priest wore the name of Jehovah upon his forehead (Exodus 28:36, Exodus 28:38), the new name (Revelation 2:17), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation 19:12), in contrast with the mark of the beast on others (Revelation 13:17; Revelation 14:17). For citizenship in God‘s city see Galatians 4:26; Philemon 3:20; Hebrews 11:10; Hebrews 12:22; Hebrews 13:14.The new Jerusalem (της καινης Ιερουσαλημ tēs kainēs Ierousalēm). Not νεας neas (young), but καινης kainēs (fresh). See also Revelation 21:2, Revelation 21:10 and already Galatians 4:26; Hebrews 12:22. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form Ιερουσαλημ Ierousalēm (Revelation 3:12; Revelation 21:2, Revelation 21:10), but in John‘s Gospel ιεροσολυμα Hierosoluma (Revelation 1:19, etc.).Which cometh down Nominative case in apposition with the preceding genitive πολεως poleōs as in Revelation 1:5; Revelation 2:20, etc.Mine own new name (το ονομα μου το καινον to onoma mou to kainon). For which see Revelation 2:17; Revelation 19:12, Revelation 19:16. Christ himself will receive a new name along with all else in the future world (Gressmann). [source]