KJV: And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
YLT: and again, 'Behold I and the children that God did give to me.'
Darby: And again, I will trust in him. And again, Behold, I and the children which God has given me.
ASV: And again, I will put my trust in him. And again, Behold, I and the children whom God hath given me.
| πάλιν | again |
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Parse: Adverb Root: πάλιν Sense: anew, again. |
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| ἔσομαι | will be |
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Parse: Verb, Future Indicative Middle, 1st Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| πεποιθὼς | trusting |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: ἐπισείω Sense: persuade. |
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| Ἰδοὺ | Behold |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
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| παιδία | children |
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Parse: Noun, Nominative Neuter Plural Root: παιδίον Sense: a young child, a little boy, a little girl. |
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| ἅ | whom |
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Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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| μοι | to Me |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ἔδωκεν | has given |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: διδῶ Sense: to give. |
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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 2:13
A rare periphrastic (intransitive) future perfect of πειτω peithō a quotation from Isaiah 8:17. The author represents the Messiah as putting his trust in God as other men do (cf. Hebrews 12:2). Certainly Jesus did this constantly. The third quotation (και παλιν kai palin And again) is from Isaiah 8:18 (the next verse), but the Messiah shows himself closely linked with the children (παιδια paidia) of God, the sons (υιοι huioi) of Hebrews 2:10. [source]
Reverse Greek Commentary Search for Hebrews 2:13
A second scriptural quotation would seem to be indicated, but there is no corresponding passage in the O.T. The words are found Luke 10:7, and, with a slight variation, Matthew 10:10. Some hold that the writer adds to the O.T. citation a popular proverb, and that Christ himself used the words in this way. But while different passages of Scripture are often connected in citation by καὶ , it is not according, to N.T. usage thus to connect Scripture and proverb. Moreover, in such series of citations it is customary to use καὶ πάλιν and again, or πάλιν simply. See Matthew 4:7; Matthew 5:33; John 12:39; Romans 15:9-12; 1 Corinthians 3:20; Hebrews 1:5; Hebrews 2:13. According to others, the writer here cites an utterance of Christ from oral tradition, coordinately with the O.T. citation, as Scripture. Paul, in 1 Thessalonians 4:15; 1 Corinthians 7:10, appeals to a word of the Lord; and in Acts 10:35he is represented as quoting “it is more blessed to give than to receive” as the words of Jesus. In 1Corinthians href="/desk/?q=1co+9:14&sr=1">1 Corinthians 9:14) “even so hath the Lord ordained that they which preach the gospel should live of the gospel,” which resembles the combination here. This last is the more probable explanation. [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]
Strong double negative See Luke 15:15; Luke 19:14. Know the Lord Second aorist active imperative of γινωσκω ginōskō In the new covenant all will be taught of God (Isaiah 54:13; John 6:45), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul‘s comparison in 2 Corinthians 3:7-18. Shall know Future perfect active, old form of οιδα oida (note γινωσκω ginōskō just before of recognizing God), one of the rare future perfects (cf. Hebrews 2:13, εσομαι πεποιτως esomai pepoithōs). [source]