KJV: Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
YLT: Wherefore, (as the Holy Spirit saith, 'To-day, if His voice ye may hear --
Darby: Wherefore, even as says the Holy Spirit, To-day if ye will hear his voice,
ASV: Wherefore, even as the Holy Spirit saith, To-day if ye shall hear his voice,
| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| λέγει | says |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| Πνεῦμα | Spirit |
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Parse: Noun, Nominative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| τὸ | - |
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Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἅγιον | Holy |
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Parse: Adjective, Nominative Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
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| Σήμερον | Today |
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Parse: Adverb Root: σήμερον Sense: this (very) day). |
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| φωνῆς | voice |
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Parse: Noun, Genitive Feminine Singular Root: φωνή Sense: a sound, a tone. |
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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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| ἀκούσητε | you should hear |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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Greek Commentary for Hebrews 3:7
Probably this inferential conjunction The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. As the Holy Ghost saith (εαν ακουσητε kathōs legei to pneuma to hagion). Just this phrase nowhere else in the N.T., except Acts 21:11 (Agabus), though practically the same idea in Hebrews 9:8; Hebrews 10:15. In 1 Timothy 4:1 the adjective “Holy” is wanting as in Rev 2; 3. But the writer quotes this Psalm as the Word of God and in Hebrews 4:7 attributes it to David. If ye shall hear (εαν ean akousēte). Condition of third class with ακουω ean and first aorist active subjunctive of akouō f0). [source]
See on Hebrews 1:6. The formula the Spirit the holy (Spirit ) is common in the N.T. with the exception of the Catholic Epistles, where it does not occur. The construction of the passage is as follows: Διὸ whereforeis connected with βλέπετε takeheed, Hebrews 3:12. The point is the writer's warning, not the warning of the citation. The whole citation including the introductory formula, down to rest, Hebrews 3:11, is parenthetical. [source]
The Hebrew reads, O that you would hear his voice today. Today is prophetically interpreted by the writer as referring to the Christian present, the time of salvation inaugurated by the appearance of Christ. [source]
Reverse Greek Commentary Search for Hebrews 3:7
Rend. as it hath been before said; referring to the citations, Hebrews 3:7, Hebrews 3:8, Hebrews 3:15. [source]
Lit. so long as the to-day is being named. The article points to the former expression - the “to-day” of Hebrews 3:7. It is the day of grace, while salvation through Christ is still attainable. [source]
d Note how the following exhortation is colored by the O.T. citation: evil heart; the to-day; be hardened; take heed ( βλέπετε ). See to it. Often in warnings or admonitions: sometimes with ἀπὸ fromwith genitive of that against which the warning is given, as Mark 8:15; Mark 12:38; but so only in the Gospels. In construction connect with διὸ Hebrews 3:7; therefore beware. [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]
Locative case with εν en of the articular present passive infinitive of λεγω legō “in the being said.” Thus the author (cf. same phrase in Psalm 42:4) introduces the repeated quotation from Hebrews 3:7, Hebrews 3:8. Probably it is to be connected with κατασχωμεν kataschōmen though it can be joined with παρακαλειτε parakaleite in Hebrews 3:13 (treating Hebrews 3:14 as a parenthesis). [source]
Present active indicative of οριζω horizō old verb to set a limit Attributing the Psalm to David or in the Psalter at any rate. Hath been before said Perfect passive indicative referring to the quotation in Hebrews 3:7, Hebrews 3:15. After so long a time The time between Joshua and David. [source]