KJV: How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
YLT: how shall we escape, having neglected so great salvation? which a beginning receiving -- to be spoken through the Lord -- by those having heard was confirmed to us,
Darby: how shall we escape if we have been negligent of so great salvation, which, having had its commencement in being spoken of by the Lord, has been confirmed to us by those who have heard;
ASV: how shall we escape, if we neglect so great a salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard;
| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| ἐκφευξόμεθα | will escape |
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Parse: Verb, Future Indicative Middle, 1st Person Plural Root: ἐκφεύγω Sense: to flee out of, flee away. |
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| τηλικαύτης | such a great |
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Parse: Demonstrative Pronoun, Genitive Feminine Singular Root: τηλικοῦτος Sense: of age. |
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| ἀμελήσαντες | having neglected |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀμελέω Sense: to be careless of, to neglect. |
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| σωτηρίας | a salvation |
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Parse: Noun, Genitive Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
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| ἀρχὴν | a commencement |
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Parse: Noun, Accusative Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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| λαβοῦσα | having received |
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Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: λαμβάνω Sense: to take. |
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| λαλεῖσθαι | declared |
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Parse: Verb, Present Infinitive Middle or Passive Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive 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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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀκουσάντων | having heard |
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Parse: Verb, Aorist Participle Active, Genitive Masculine Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐβεβαιώθη | it was confirmed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: βεβαιόω Sense: to make firm, establish, confirm, make sure. |
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Greek Commentary for Hebrews 2:3
Rhetorical question with future middle indicative of εκπευγω ekpheugō and conclusion of the condition. If we neglect First aorist active participle of αμελεω ameleō “having neglected.” So great salvation Ablative case after αμελησαντες amelēsantes Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10). Which “Which very salvation,” before described, now summarized. Having at the first been spoken Literally, “having received a beginning to be spoken,” “having begun to be spoken,” a common literary Koiné idiom (Polybius, etc.). Through the Lord The Lord Jesus who is superior to angels. Jesus was God‘s full revelation and he is the source of this new and superior revelation. Was confirmed First aorist passive indicative of βεβαιοω bebaioō from βεβαιος bebaios (stable), old verb as in 1 Corinthians 1:6. By them that heard Ablative case with υπο hupo of the articular first aorist active participle of ακουω akouō Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ. [source]
The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from. The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one's cape, ex cappa and so get away. Comp. French In Italian we have scappare “to escape,” and also incappare “to fall into a snare,” and incappuciare “to wrap up in a hood or cape; to mask.”If we neglect ( ἀμελήσαντες )Lit. having neglected. Rare in N.T., oP. Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, Hebrews 2:1.Salvation ( σωτηρίαν )Characterizing the new dispensation, as the word (Hebrews 2:2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3).Which ( ἥτις )Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.At the first began to be spoken ( ἀρχὴν λαβοῦσα )Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N.T.oBy the Lord ( διὰ τοῦ κυρίου )Const. with ἀρχὴν λαβοῦσα , not with λαλεῖσθαι . It is the beginning, not the speaking which is emphasized.Was confirmed ( ἐβεβαιώθη )It was sure ( βέβαιος ) even as was the word spoken by angels (Hebrews 2:2), and it was confirmed, proved to be real, by the testimony of ear-witnesses.By them that heard ( ὑπὸ τῶν ἀκουσάντων )We heard it (Hebrews 2:1) from those who heard, the immediate followers of the Lord. The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (Galatians 1:11). [source]
Reverse Greek Commentary Search for Hebrews 2:3
The best texts read λαλῶ , which emphasizes not what Christ says (which would be λέγω ), but the fact that He speaks. See on Matthew 28:18. The use of the preposition εἰς here is peculiar. Literally, “I speak into the world;” so that my words may reach and spread through the world. See for a similar construction 1 Thessalonians 2:9; 1 Thessalonians 4:8; Hebrews 2:3. So Sophocles, where Electra says, κήρυσσέ μ ' εἰς ἅπαντας proclaimme to all: so that the report of me may reach all ears (“Electra,” 606). [source]
Rare in N.T. Only Matthew 22:5; Hebrews 2:3; Hebrews 8:9. [source]
Present active imperative in prohibition of αμελεω ameleō old verb, rare in N.T. (Matthew 22:5; 1 Timothy 4:14; Hebrews 2:3; Hebrews 8:9). From αμελης amelēs Use with genitive. [source]
The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). [source]
The phrase N.T.oThe genitive δικαιοσύνης ofrighteousness is combined in N.T. with way, God, gift, instruments, servants, law, ministration, fruit and fruits, ministers, hope, breastplate, crown, king, preacher. It is a mistake to attempt to give the phrase here a concrete meaning. It signifies simply a word of normally right character. It is not = the Christian revelation, which would require the article. Probably, however, in the foreground of the writer's thought was the word spoken by the Son (Hebrews 1:2); the salvation which at first was spoken by the Lord (Hebrews 2:3). [source]
Rend. “spake,” and comp. Hebrews 2:3, Hebrews 2:4. [source]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
See on Matthew 28:18. Often in the Epistle of the announcement of the divine will by men, as Hebrews 7:14; Hebrews 9:19; by angels, as Hebrews 2:2; by God himself or Christ, as Hebrews 2:3; Hebrews 5:5; Hebrews 12:25. In Paul, almost always of men: once of Christ, 2 Corinthians 13:3; once of the Law, personified, Romans 3:9. [source]
There is no copula in the Greek. Vincent insists that εστιν estin be supplied between Ιησους Iēsous and Χριστος Christos “Jesus is Christ,” but it more naturally comes after Χριστος Christos as the Revised Version has it. The old adverb εχτες echthes is rare in the N.T. (John 4:52; Acts 7:28; Hebrews 13:8). Here it refers to the days of Christ‘s flesh (Hebrews 2:3; Hebrews 5:7) and to the recent work of the leaders (Hebrews 13:7). “Today” Hence the peril of apostasy from the only hope of man. [source]
Old adjective (alpha privative and πειρα peira trial). Inexperienced. The babe (νηπιος nēpios old word, negative νη nē and επος epos word like Latin infans, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by “word of righteousness” (cf. Hebrews 1:2; Hebrews 2:3 for the word spoken by Christ). [source]
Genitive absolute Technical use of the genitive of the part affected. To lead them forth Second aorist active infinitive of εχαγω exagō to denote purpose. For they continued not First aorist active indicative of εμμενω emmenō old verb to remain in (Acts 14:22). The Israelites broke the covenant. Then God annulled it. I regarded not “I neglected” as in Hebrews 2:3. The covenant was void when they broke it. [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
Not the teaching concerning Christ, but the teaching of Christ Himself and of His apostles. See Hebrews 2:3. So according to New Testament usage. See John 18:19; Acts 2:12; Revelation 2:14, Revelation 2:15. [source]