The Meaning of Hebrews 5:1 Explained

Hebrews 5:1

KJV: For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

YLT: For every chief priest -- out of men taken -- in behalf of men is set in things pertaining to God, that he may offer both gifts and sacrifices for sins,

Darby: For every high priest taken from amongst men is established for men in things relating to God, that he may offer both gifts and sacrifices for sins;

ASV: For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins:

KJV Reverse Interlinear

For  every  high priest  taken  from among  men  is ordained  for  men  in things [pertaining] to  God,  that  he may offer  both  gifts  and  sacrifices  for  sins: 

What does Hebrews 5:1 Mean?

Study Notes

sins
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

To qualify for the high priesthood in Israel one had to be a man. He also had to stand between God and people as their representative before Him. His services included presenting gifts (offerings) of worship and sacrifices for sin.
"Although it would be natural to distinguish between dora, "gifts" (i.e, peace and cereal offerings), and thysiai, "sacrifices" (i.e, the sin and trespass offerings), in later statements in the OT all sacrifices pertain to the procuring of atonement and the removal of sin (cf. Ezekiel 45:15-17). The bloody offerings for the Day of Atonement are in the foreground of the discussion of the sacrificial ministry of the Levitical high priest here and elsewhere in Hebrews (cf. Hebrews 7:27; Hebrews 10:4; Hebrews 10:12; Hebrews 10:26)." [1]
Exodus 28:1; Exodus 28:3; Exodus 29:1 stressed that the high priest was appointed for God, but in this verse the writer said that he was appointed for men. Both statements are true.

Context Summary

Hebrews 5:1-10 - Our Divinely Appointed High Priest
Having to act for men, our High Priest must be man, acquainted with human conditions; having to do with God, he must be appointed by God. Is there one of us that is not conscious of liability to ignorance and wandering? We all evermore need the high priesthood of Jesus.
The Aaronic priests must needs make atonement for themselves, but our Lord was without sin. See Leviticus 4:3. Hebrews 5:5 has reference to His resurrection and ascension. See Romans 1:4; Acts 13:33. His priestly service dates from the completion of His mediatorial work on the Cross. No scene in our Lord's life fulfills Hebrews 5:7 like that of the Garden, when it seemed impossible for the human body to hold out under the stress of His anguish. He feared that He would succumb before He reached Calvary. He had to yield obedience unto death in order to learn what obedience really means. Thus as to His humanity He became perfected; and if only we believe and obey, He will effect a perfect deliverance for us from all evil. There is no sin so strong, no need so intricate, that He cannot cope with it. [source]

Chapter Summary: Hebrews 5

1  The honor of our Savior's priesthood
11  Negligence in the knowledge thereof is reproved

Greek Commentary for Hebrews 5:1

In things pertaining to God [τα προς τον τεον]
Accusative of general reference as in Hebrews 2:17 (Romans 15:17). The two essential points about any high priest are human sympathy (Hebrews 5:1-3) and divine appointment (Hebrews 5:4). He is taken from men and appointed in behalf of men. That he may offer Purpose clause with ινα — hina and present active subjunctive of προσπερω — prospherō “that he keep on offering (from time to time).” Both gifts General term For sins His own included (Hebrews 7:27) except in the case of Jesus. [source]
Every high priest [πᾶς ἀρχιερεὺς]
Every Levitical high priest. Αρχιερεὺς oP. [source]
Taken [λαμβανόμενος]
Rend. being taken, or since he is taken: not who is taken. The point is that the high priest's efficiency for men depends on his being taken from among men. [source]
Is ordained [καθίσταται]
Constituted priest. See on Titus 1:5. [source]
For men [ὑπὲρ ἀνθρώπων]
On behalf of men. [source]
In things pertaining to God [τὰ πρὸς τὸν θεόν]
As respects his relation to God. See on Hebrews 2:17. [source]
That he may offer [ἵνα προσφέρῃ]
Προσφέρειν , lit. to bring to (the altar ). Comp. Matthew 5:23. oP., who, however, has the kindred noun προσφορὰ offeringVery often in lxx; nineteen times in Hebrews, and always, with one exception (Hebrews 12:7), in the technical sense, as here. [source]
Gifts - sacrifices [δῶρα - θυσίας]
Δῶρα offeringsgenerally: θυσίας bloodysacrifices. The distinction, however, is not constantly observed. Thus, θυσὶαι , of unbloody offerings, Genesis 4:3, Genesis 4:5; Leviticus 2:1; Numbers 5:15; δῶρα , of bloody offerings, Genesis 4:4; Leviticus 1:2, Leviticus 1:3, Leviticus 1:10. [source]
For sins [ὑπὲρ ἁμαρτιῶν]
In this the priest's efficiency is especially called out, and he who has not genuine compassion for the sinful cannot do this efficiently. Hence the words which follow. [source]

Reverse Greek Commentary Search for Hebrews 5:1

Luke 7:1 In the ears of the people [Ακοη]
ακουω — Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
Luke 7:1 Had ended [εις τας ακοας του λαου]
First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in Matthew 7:28. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7.In the ears of the people (Ακοη — eis tas akoas tou laou). ακουω — Akoē from akouō to hear, is used of the sense of hearing (1 Corinthians 12:17), the ear with which one hears (Mark 7:35; Hebrews 5:11), the thing heard or the report (Romans 10:16) or oral instruction (Galatians 3:2, Galatians 3:5). Both Matthew 8:5-13; Luke 7:1-10 locate the healing of the centurion‘s servant in Capernaum where Jesus was after the Sermon on the Mount. [source]
John 16:12 But ye cannot bear them now [αλλ ου δυναστε βασταζειν αρτι]
The literal sense of βασταζω — bastazō to bear, occurs in John 12:6. For the figurative as here see Acts 15:10. The untaught cannot get the full benefit of teaching (1 Corinthians 3:1; Hebrews 5:11-14). The progressive nature of revelation is a necessity. [source]
Acts 7:38 Living oracles [λογια ζωντα]
A λογιον — logion is a little word (diminutive of λογος — logos). Common in the old Greek, lxx, Philo, in ecclesiastical writers for sayings of Christ, Papias (for instance) saying that Matthew wrote in Hebrew (Aramaic) “Logia of Jesus.” Oxyrhynchus papyri fragments called “Logia of Jesus” are of much interest though only fragments. The Greeks used it of the “oracles” or brief sayings from Delphi. In the N.T. the word occurs only four times (Acts 7:38; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). Here the participle ζωντα — zōnta living, is the same used by Peter (1 Peter 2:4.), stone In Romans 3:2 Paul refers to the substance of the law and of prophecy. In Hebrews 5:12 the writer means the substance of the Christian religious teaching. [source]
Romans 5:19 Were made [κατεστάθησαν]
See on James 3:6. Used elsewhere by Paul only at Titus 1:5, in the sense of to appoint to office or position. This is its most frequent use in the New Testament. See Matthew 24:25; Acts 6:3; Acts 7:10; Hebrews 5:1, etc. The primary meaning being to set down, it is used in classical Greek of bringing to a place, as a ship to the land, or a man to a place or person; hence to bring before a magistrate (Acts 17:15). From this comes the meaning to set down as, i.e., to declare or show to be; or to constitute, make to be. So 2 Peter 1:8; James 4:4; James 3:6. The exact meaning in this passage is disputed. The following are the principal explanations: 1. Set down in a declarative sense; declared to be. 2. Placed in the category of sinners because of a vital connection with the first tranegressor. 3. Became sinners; were made. This last harmonizes with sinned in Romans 5:12. The disobedience of Adam is thus declared to have been the occasion of the death of all, because it is the occasion of their sin; but the precise nature of this relation is not explained. [source]
Romans 3:2 The oracles [τὰ λόγια]
Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts 7:38; Hebrews 5:12; 1 Peter 4:11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises. [source]
Romans 15:17 Those things which pertain to God [τὰ πρὸς τὸν Θεόν]
A technical phrase in Jewish liturgical language to denote the functions of worship (Hebrews 2:17; Hebrews 5:1). According with the sacerdotal ideas of the previous verse. [source]
Romans 14:1 Doubtful disputations [διακρίσεις διαλογισμῶν]
Lit., judgings of thoughts. The primary meaning of διαλογισμός is a thinking-through or over. Hence of those speculations or reasonings in one's mind which take the form of scruples. See on Mark 7:21. Διάκρισις has the same sense as in the other two passages where it occurs (1 Corinthians 12:10; Hebrews 5:14); discerning with a view to forming a judgment. Hence the meaning is, “receive these weak brethren, but not for the purpose of passing judgment upon their scruples.” [source]
Romans 14:1 Receive ye [προσλαμβανεστε]
Present middle imperative (indirect), “take to yourselves.” Yet not to doubtful disputations (μη εις διακρισεις διαλογισμων — mē eis diakriseis dialogismōn). “Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Romans 14:1 Yet not to doubtful disputations [μη εις διακρισεις διαλογισμων]
“Not for decisions of opinions.” Note δια — dia (between, two or δυο — duo) in both words. Discriminations between doubts or hesitations. For διακρισις — diakrisis see note on 1 Corinthians 12:10; Hebrews 5:14 (only N.T. examples). For διαλογισμος — dialogismos see note on Luke 2:35; on Luke 24:38; and note on Philemon 2:14. The “strong” brother is not called upon to settle all the scruples of the “weak” brother. But each takes it on himself to do it. [source]
Romans 3:2 The oracles of God [τα λογια του τεου]
In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
1 Corinthians 10:17 Who are many [οι πολλοι]
The many. We all (οι παντες — hoi pantes). We the all, the whole number, οι παντες — hoi pantes being in apposition with the subject we (ημεις — hēmeis unexpressed). Partake Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου — tou henos artou). Of the one loaf, the article του — tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
1 Corinthians 10:17 Partake [μετεχομεν]
Have a part with or in, share in. See 1 Corinthians 9:12; Hebrews 2:14; Hebrews 5:13 (partaking of milk). Of the one bread (του ενος αρτου — tou henos artou). Of the one loaf, the article του — tou referring to one loaf already mentioned. One body Here the mystical spiritual body of Christ as in 1 Corinthians 12:12., the spiritual kingdom or church of which Christ is head (Colossians 1:18; Ephesians 5:23). [source]
1 Corinthians 12:10 Discernings of spirits [διακρισεις πνευματων]
Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). [source]
1 Corinthians 12:10 Prophecy [προπητεια]
Late word from προπητης — prophētēs and προπημι — prophēmi to speak forth. Common in papyri. This gift Paul will praise most (chapter 1 Corinthians 14). Not always prediction, but a speaking forth of God‘s message under the guidance of the Holy Spirit. Discernings of spirits (διακρισεις πνευματων — diakriseis pneumatōn). Διακρισις — Diakrisis is old word from διακρινω — diakrinō (see note on 1 Corinthians 11:29) and in N.T. only here; Romans 14:1; Hebrews 5:14. A most needed gift to tell whether the gifts were really of the Holy Spirit and supernatural (cf. so-called “gifts” today) or merely strange though natural or even diabolical (1 Timothy 4:1; 1 John 4:1.). Divers kinds of tongues No word for “divers” in the Greek. There has arisen a great deal of confusion concerning the gift of tongues as found in Corinth. They prided themselves chiefly on this gift which had become a source of confusion and disorder. There were varieties (kinds, γενη — genē) in this gift, but the gift was essentially an ecstatic utterance of highly wrought emotion that edified the speaker (1 Corinthians 14:4) and was intelligible to God (1 Corinthians 14:2, 1 Corinthians 14:28). It was not always true that the speaker in tongues could make clear what he had said to those who did not know the tongue (1 Corinthians 14:13): It was not mere gibberish or jargon like the modern “tongues,” but in a real language that could be understood by one familiar with that tongue as was seen on the great Day of Pentecost when people who spoke different languages were present. In Corinth, where no such variety of people existed, it required an interpreter to explain the tongue to those who knew it not. Hence Paul placed this gift lowest of all. It created wonder, but did little real good. This is the error of the Irvingites and others who have tried to reproduce this early gift of the Holy Spirit which was clearly for a special emergency and which was not designed to help spread the gospel among men. See notes on Acts 2:13-21; notes on Acts Acts 10:44-46; and note on Acts 19:6. The interpretation of tongues (ερμηνεια γλωσσων — hermēneia glōssōn). Old word, here only and 1 Corinthians 14:26 in N.T., from ερμηνευω — hermēneuō from ερμης — Hermēs (the god of speech). Cf. on διερμηνευω — diermēneuō in Luke 24:27; Acts 9:36. In case there was no one present who understood the particular tongue it required a special gift of the Spirit to some one to interpret it if any one was to receive benefit from it. [source]
1 Corinthians 14:20 Be not children in mind [μη παιδια γινεστε ταις πρεσιν]
“Cease becoming children in your intellects,” as some of them evidently were. Cf. Hebrews 5:11-14 for a like complaint of intellectual dulness for being old babies. [source]
1 Corinthians 2:6 Among the perfect [εν τοις τελειοις]
Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (1 Corinthians 3:1) and adults or grown men (common use of τελειος — teleios for relative perfection, for adults, as is in 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13; Hebrews 5:14). Some were simply old babes and unable in spite of their years to digest solid spiritual food, “the ample teaching as to the Person of Christ and the eternal purpose of God. Such ‹wisdom‘ we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This ‹wisdom‘ is discerned in the Gospel of John, as compared with the other Evangelists” (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. [source]
Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
-DIVIDER-
[source]

Galatians 4:3 We were held in bondage [ημεις ημετα δεδουλωμενοι]
Periphrastic past perfect of δουλοω — douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου — hupo ta stoicheia tou kosmou). Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος — kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Galatians 4:3 Under the rudiments of the world [υπο τα στοιχεια του κοσμου]
Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Ephesians 4:14 That we may be no longer children [ινα μηκετι ωμεν νηπιοι]
Negative final clause with present subjunctive. Some Christians are quite content to remain “babes” in Christ and never cut their eye-teeth (Hebrews 5:11-14), the victims of every charlatan who comes along. [source]
Philippians 1:9 Judgment [αἰσθήσει]
Only here in the New Testament. Rev., better, discernment: sensitive moral perception. Used of the senses, as Xenophon: “perception of things sweet or pungent” (“Memorabilia,” i., 4,5). Of hearing: “It is possible to go so far away as not to afford a hearing” (“Anabasis,” iv., 6,13). The senses are called αἰσθήσεις . See Plato, “Theaetetus,” 156. Plato uses it of visions of the gods (“Phaedo,” 111). Compare αἰσθητήρια senses Hebrews 5:14. Discernment selects, classifies, and applies what is furnished by knowledge. [source]
Philippians 1:9 May abound [περισσευηι]
Present active subjunctive of περισσευω — perisseuō may keep on overflowing, a perpetual flood of love, “yet more and more” The delicate spiritual perception (αιστησις — aisthēsis old word from αιστανομαι — aisthanomai only here in N.T. as the verb only in Luke 9:45 in N.T.) can be cultivated as in αιστητηριον — aisthētērion (Hebrews 5:14) [source]
Philippians 3:15 As many as be perfect [οσοι τελειοι]
Here the term τελειοι — teleioi means relative perfection, not the absolute perfection so pointedly denied in Phlippians 3:12. Paul here includes himself in the group of spiritual adults (see Hebrews 5:13). [source]
Colossians 2:8 Rudiments [στοιχεῖα]
See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Colossians 2:11, Colossians 2:21, and Galatians 4:9. [source]
Colossians 2:5 Steadfastness [στερέωμα]
Only here in the New Testament. See on 1 Peter 5:9. The kindred adjective στερεός solidoccurs 2 Timothy 2:19; Hebrews 5:12; 1 Peter 5:9; and the verb στερεόω tomake solid, Acts 3:7; Acts 16:5. The military metaphor is continued. Faith is represented as a host solidly drawn up: your solid front, close phalanx. The verb is found in this sense in the Apocrypha, Ezekiel href="/desk/?q=eze+13:5&sr=1">Ezekiel 13:5, where the noun has the sense of stronghold: “They stood not ἐν στερέωματι inthe stronghold.” So Psalm 17:2, “The Lord is my strength;” stronghold or bulwark. The firmament, Genesis 1:6; Ezekiel 1:22. In Esther 9:22, of the confirmation of a letter. [source]
Colossians 1:28 Perfect [τελειος]
Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Colossians 2:8 Rudiments [στοιχος]
Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. [source]
Colossians 1:28 We proclaim [καταγγελλομεν]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες — nouthetountes). Old verb from νουτετης — nouthetēs admonisher (from νουσ τιτημι — nousδιδασκοντες — tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον — didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα — hina parastēsōmen). Final use of παριστημι — hina and first aorist active subjunctive of τελειον — paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Colossians 1:28 Every man [ινα παραστησωμεν]
Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα — hina parastēsōmen). Final use of παριστημι — hina and first aorist active subjunctive of τελειον — paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Colossians 2:8 Lest there shall be any one [μη τις εσται]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων — ho sulagōgōn). Articular present active participle of συλαγωγεω — sulagōgeō late and rare (found here first) verb (from συλη — sulē booty, and αγω — agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8 Through his philosophy [δια της πιλοσοπιας]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος — philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Colossians 2:8 Tradition [παραδιδωμι]
Old word from στοιχεια — paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος — stoicheia). Old word for anything in a και ου κατα Χριστον — stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
1 Timothy 4:6 Nourished up [ἐντρεφόμενος]
Better, nourishing thyself. N.T.oolxx. The participle indicates the means by which Timothy may become a good minister. Comp. Hebrews 5:12-14. [source]
1 Timothy 4:7 Exercise [γύμναζε]
oP. Only here in Pastorals. Hebrews 5:14; Hebrews 12:11; 2 Peter 2:14. From γυμνός nakedIn Class. Of training naked in gymnastic exercises; also, metaphorically, of training for or practicing an art or profession. [source]
1 Timothy 2:5 One mediator [εις μεσιτης]
Late word (Polybius, Philo) from μεσος — mesos (middle), a middle man. In N.T. only here, Galatians 3:20; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. Between God and men (τεου και αντρωπων — theou kai anthrōpōn). Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. Himself man No “himself” (αυτος — autos) in the Greek. [source]
1 Timothy 2:5 Between God and men [τεου και αντρωπων]
Ablative case (though objective genitive may explain it) after μεσιτης — mesitēs (notion of separation) as in Romans 10:12; Hebrews 5:14. [source]
1 Timothy 4:7 Profane [βεβηλους]
See note on 2 Timothy 1:9. Old wives‘ fables (γραωδεις μυτους — graōdeis muthous). On μυτος — muthos see note on 2 Timothy 1:4. Γραωδεις — Graōdeis late word (Strabo, Galen) from γραυς — graus old woman, and ειδος — eidos (look, appearance). Such as old women tell to children like the Gnostic aeons. Exercise thyself Present active imperative of γυμναζω — gumnazō originally to exercise naked Old and common verb, but in N.T. only here and Hebrews 5:14; Hebrews 12:11. [source]
1 Timothy 4:7 Exercise thyself [γυμναζε σεαυτον]
Present active imperative of γυμναζω — gumnazō originally to exercise naked Old and common verb, but in N.T. only here and Hebrews 5:14; Hebrews 12:11. [source]
2 Timothy 2:19 The foundation of God standeth sure [ὁ στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν]
Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness “ is intrusted to it (1 Timothy 3:16). Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as “ the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple ( ναὸν ) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17. Στερεός firmonly here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
2 Timothy 2:19 Firm [στερεος]
Old adjective, solid, compact, in N.T. only here, 1 Peter 5:9; Hebrews 5:12, Hebrews 5:14. See στερεωμα — stereōma in Colossians 2:5. For τεμελιος — themelios see note on 1 Corinthians 3:11; Romans 15:20; 1 Timothy 6:19. Cf. εδραιωμα — hedraiōma in 1 Timothy 3:15. Seal (σπραγις — sphragis). See 1 Corinthians 9:2; Romans 4:11. Knoweth Timeless aorist active indicative of γινωσκω — ginōskō Quotation from Numbers 16:5. Let every one depart (αποστητω πας — apostētō pās). Paraphrase of Numbers 16:27; Isaiah 26:13; Isaiah 52:11; Jeremiah 20:9. Second aorist active imperative of απιστημι — aphistēmi (intransitive use), “Let every one stand off from.” Probably another echo of the rebellion of Korah. [source]
Hebrews 6:12 Slothful [νωθροὶ]
See on Hebrews 5:11. Or sluggish, as you will become if you lose hope. [source]
Hebrews 6:1 Leaving the principles of the doctrines of Christ [ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον]
Lit. leaving the word of the beginning concerning Christ. Ἀφέντες leavingor dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them “as a builder leaves his foundation in erecting his building” (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning, Hebrews 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant. [source]
Hebrews 5:12 And are become [καὶ γεγόνατε]
As in Hebrews 5:11, implying degeneracy. The time was when you needed the strong meat of the word. [source]
Hebrews 12:12 The hands which hang down [τὰς παρειμένας χεῖρας]
Rend. the slackened or weakened hands. Comp. Isaiah 35:3; 2Samuel href="/desk/?q=2sa+4:1&sr=1">2 Samuel 4:1. The verb παριέναι (only here and Luke 11:42) originally means to let pass, disregard, neglect; thence to relax, loosen. See Clem. Rom. Ad Corinth. xxxiv, who associates it with νωθρὸς slothful(comp. Hebrews 5:11). [source]
Hebrews 1:6 And again, when he bringeth in, etc. [ὅταν δὲ πάλιν εἰσαγάγῃ]
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]
Hebrews 12:11 Not joyous, but grievous [ου χαρασ αλλα λυπης]
Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον — kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη — karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις — eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω — di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Hebrews 5:1 In things pertaining to God [τα προς τον τεον]
Accusative of general reference as in Hebrews 2:17 (Romans 15:17). The two essential points about any high priest are human sympathy (Hebrews 5:1-3) and divine appointment (Hebrews 5:4). He is taken from men and appointed in behalf of men. That he may offer Purpose clause with ινα — hina and present active subjunctive of προσπερω — prospherō “that he keep on offering (from time to time).” Both gifts General term For sins His own included (Hebrews 7:27) except in the case of Jesus. [source]
Hebrews 5:3 For himself [περι εαυτου]
Note περι — peri three times here (περι του λαου περι εαυτου περι αμαρτιων — peri tou laou class="normal greek">υπερ αντρωπων υπερ αμαρτιων — peri heautou class="normal greek">περι — peri hamartiōn), but in Hebrews 5:1 υπερ — huper anthrōpōn class="translit"> huper hamartiōn In the Koiné this interchange of peri (around) and huper (over) is common (Matthew 26:28). [source]
Hebrews 10:32 Call to remembrance [αναμιμνησκεστε]
Present middle imperative of αναμιμνησκω — anamimnēskō as in 2 Corinthians 7:15 “remind yourselves.” The former days were some distance in the past (Hebrews 5:12), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. After ye were enlightened First aorist passive participle of πωτιζω — phōtizō in the same sense as in Hebrews 6:4 (regeneration) and like “the full knowledge of the truth” in Hebrews 10:26. Conflict Late word from ατλεω — athleō to engage in a public contest in the games (2 Timothy 2:5), only here in the N.T. It occurs in the inscriptions. Cf. Hebrews 2:10 for the benefit of “sufferings” in training. [source]
Hebrews 5:12 Of the first principles of the oracles of God [της αρχης των λογιων του τεου]
Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 6:11 And we desire [επιτυμουμεν δε]
Literary plural again like πεπεισμετα — pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes For πληροπορια — plērophoria see 1 Thessalonians 1:5; Colossians 2:2. To the end As in Hebrews 3:6, Hebrews 3:14. [source]
Hebrews 6:12 That ye be not sluggish [ινα μη νωτροι γενηστε]
Negative final clause with second aorist middle subjunctive of γινομαι — ginomai “that ye become not sluggish (or dull of hearing)” as some already were (Hebrews 5:11). Imitators See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of “faith and long-suffering.” [source]
Hebrews 12:11 For the present [προς το παρον]
A classical phrase (Thucydides), προς — pros with the accusative neuter singular articular participle of παρειμι — pareimi to be beside. Not joyous, but grievous Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in 2 Corinthians 4:7 (καρπον ειρηνικον — kai tou theou kai mē ex hēmōn). Peaceable fruit (ειρηνη — karpon eirēnikon). Old adjective from δι αυτης γεγυμνασμενοις — eirēnē (peace), in N.T. only here and James 3:17. Peaceable after the chastening is over. Exercised thereby (γυμναζω — di' autēs gegumnasmenois). Perfect passive participle (dative case) of gumnazō state of completion, picturing the discipline as a gymnasium like Hebrews 5:14; 1 Timothy 4:7. [source]
Hebrews 2:17 Wherefore [οτεν]
Old relative adverb It behoved him Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 It behoved him [ωπειλεν]
Imperfect active of οπειλω — opheilō old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. In all things Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 6:20 As a forerunner [προδρομος]
Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety There he functions as our great high priest, better than Aaron for he is “after the order of Melchizedek,” the point that now calls for elucidation (Hebrews 5:10.). [source]
Hebrews 2:17 In all things [κατα παντα]
Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. To be made like unto his brethren First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 2:17 To be made like unto his brethren [τοις αδελποις ομοιωτηναι]
First aorist passive infinitive of ομοιοω — homoioō old and common verb from ομοιος — homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philemon 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here That he might be (ινα — hina genētai). Purpose clause with γινομαι — hina and the second aorist middle subjunctive of ελεημων και πιστος αρχιερευς — ginomai to become, “that he might become.” That was only possible by being like his brethren in actual human nature. Merciful and faithful high priest (αρχιερευς — eleēmōn kai pistos archiereus). The sudden use of ελεημων — archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (πιστος — eleēmōn and τα προς τον τεον — pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. In things pertaining to God (τα προς τον τεον — ta pros ton theon). The adverbial accusative of the article is a common idiom. See the very idiom προς — ta pros ton theon in Exodus 18:19; Romans 15:17. This use of εις το ιλασκεσται — pros we had already in Hebrews 1:7. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. To make propitiation for (εις το — eis to hilaskesthai). Purpose clause with ιλασκομαι — eis to and the infinitive (common Greek idiom), here present indirect middle of ιλαος — hilaskomai to render propitious to oneself (from ιλεως — hilaos Attic ιλαστητι — hileōs gracious). This idea occurs in the lxx (Psalm 65:3), but only here in N.T., though in Luke 18:13 the passive form (ιλασμος — hilasthēti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the lxx. [source]
Hebrews 7:28 After the law [μετα τον νομον]
As shown in Hebrews 7:11-19, and with an oath (Psalm 110:4). Son As in Psalm 2:7; Hebrews 1:2 linked with Psalm 110:4. Perfected Perfect passive participle of τελειοω — teleioō The process (Hebrews 2:10) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (Hebrews 2:17.; Hebrews 5:1-10) to meet our needs, and with the perfect offering of himself as sacrifice. [source]
Hebrews 9:25 That he should offer himself often [ινα πολλακις προσπερηι εαυτον]
Purpose clause with ινα — hina and present active subjunctive of προσπερω — prospherō (keep on offering himself, like Hebrews 5:1, Hebrews 5:3). With blood not his own So-called instrumental use of εν — en (accompaniment). αλλοτριος — allotrios means “belonging to another,” “not one‘s own” (Luke 16:12). [source]
Hebrews 5:12 Teachers [διδασκαλοι]
Predicate nominative after ειναι — einai By reason of the time Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 5:12 By reason of the time [δια τον χρονον]
Alas, what a commentary on modern Christians. That some one teach you the rudiments Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 5:12 That some one teach you the rudiments [του διδασκειν υμας τινα τα στοιχεια]
Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person For στοιχεια — stoicheia see Galatians 4:3, Galatians 4:9; Colossians 2:8. Of the first principles of the oracles of God Three genitives linked to each other. Αρχης — Archēs (beginning) illustrates τα στοιχεια — ta stoicheia just before, the A B C of Christian teaching like Hebrews 6:1. Λογιον — Logion is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God‘s words, in N.T. used for the O.T. (Acts 7:38; Romans 3:2), of God‘s word through Christians (1 Peter 4:11), of the substance of Christian teaching (Hebrews 5:12). Of milk Because still babes (1 Corinthians 3:2) and not able to chew “solid food” (στερεας τροπης — stereās trophēs), without intellectual and spiritual teeth.sa120 [source]
Hebrews 6:1 Wherefore [διο]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι — aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου — Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου — ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα — pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα — aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος — teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην — didachēn in apposition with τεμελιον — themelion may mean that there are only four included in the τεμελιον — themelion Two are qualitative genitives after τεμελιον — themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Hebrews 8:3 Is appointed [κατισταται]
As in Hebrews 5:1. To offer Articular infinitive accusative case with εις — eis as is common while ινα προσπερηι — hina prospherēi A moral and logical necessity (from αναγκη — anagkē necessity) as seen in Acts 13:46; Philemon 1:24. This high priest also “This one also,” no word for high priest, accusative of general reference with the infinitive εχειν — echein (have). Somewhat to offer Second aorist active subjunctive of προσπερω — prospherō (Hebrews 8:3). Vulgate aliquid quod offerat. The use of the subjunctive in this relative clause is probably volitive as in Acts 21:16; Hebrews 12:28 (possibly here merely futuristic), but note ο προσπερει — ho prospherei (present indicative) in Hebrews 9:7. See Robertson, Grammar, p. 955. [source]
Hebrews 9:9 Which [ητις]
“Which very thing,” the first tent Only in the Synoptic Gospels in the N.T. and Hebrews 9:9; Hebrews 11:19. See note on Matthew 13:3 for the word (from paraballō to place alongside). Here like παραβαλλω — tupos (type or shadow of “the heavenly reality,” Moffatt). For the time now present “For the present crisis “ Perfect active articular (repeated article) participle of παραβολη — enistēmi (intransitive), the age in which they lived, not the past, not the future. See 1 Corinthians 3:22; Romans 8:38 for contrast between σκηνης — enestōta and κατα συνειδησιν — mellonta This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. According to which Here the relative refers to τελειωσαι τον λατρευοντα — parabolē just mentioned, not to skēnēs See Hebrews 5:1; Hebrews 8:3. As touching the conscience For suneidēsis see 1 Corinthians 8:10; 1 Corinthians 10:17; Romans 2:15. This was the real failure of animal sacrifice (Hebrews 10:1-4). Make the worshipper perfect First aorist active infinitive (Hebrews 2:10). At best it was only ritual or ceremonial purification (Hebrews 7:11), that called for endless repetition (Hebrews 10:1-4). [source]
Hebrews 9:14 How much more [ποσωι μαλλον]
Instrumental case, “by how much more,” by the measure of the superiority of Christ‘s blood to that of goats and bulls and the ashes of a heifer. Through the eternal Spirit Not the Holy Spirit, but Christ‘s own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. Offered himself Second aorist active indicative of προσπερω — prospherō (used so often as in Hebrews 5:1, Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ‘s death is again emphasized. Without blemish Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3, Leviticus 1:10). Shall cleanse from conscience Future active indicative of καταριζω — katharizō Some MSS. have ημων — hēmōn (our). The old Greek used καταιρω — kathairō not καταριζω — katharizō (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing. From dead works As in Hebrews 6:1. “A pause might be made before εργων — ergōn from dead - (not bodies but) works.” [source]
1 Peter 4:11 Oracles [λόγια]
In classical Greek, of the oracular responses of heathen deities. Here, divine utterances or revelations. Compare Acts 7:38; Romans 3:2; Hebrews 5:12. [source]
1 Peter 2:2 That ye may grow thereby [ινα εν αυτωι αυχητητε]
Purpose clause with ινα — hina and the first aorist passive subjunctive of αυχανω — auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα — brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν — sōtērian) here is final salvation. [source]
1 Peter 2:2 Long for [επιποτησατε]
First aorist (constative) active imperative of επιποτεω — epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα — to logikon adolon gala). Γαλα — Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος — Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος — dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον — Logikon is an old adjective in ικος — ̇ikos from λογος — logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου — logou (1 Peter 1:23) and ρημα — rēma (1 Peter 1:25), “the sincere milk of the word” (“the milk belonging to the word,” either the milk which is the word or the milk contained in the word, that is Christ). So Bigg holds. But in Romans 12:1 Paul uses λογικον — logikon in the sense of “rational” or “spiritual,” and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase των λογικων προβατων του Χριστου — tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα — hina and the first aorist passive subjunctive of αυχανω — auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 4:15. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (βρωμα — brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν — sōtērian) here is final salvation. [source]
1 Peter 3:18 For sins [περι αμαρτιων]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι — Peri (around, concerning) with αμαρτιας — hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας — huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων — peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων — huper hamartiōn (Hebrews 5:1).Once (απαχ — hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε — pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; 1 Peter 3:19-227.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1711728027_40. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
2 Peter 3:10 The elements [στοιχεῖα]
Derived from στοῖχος , a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Galatians 4:3, “elements or rudiments of the world.” Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Colossians 2:8, of formal ordinances. Compare Hebrews 5:12. The kindred verb στοιχέω , to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So, too, the compound συστοιχέω , only in Galatians 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι . Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29, the powers of the heaven. [source]
2 Peter 2:14 Unsteadfast [αστηρικτους]
Late verbal adjective (alpha privative and στηριζω — stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην — gegumnasmenēn). Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 2:14 Exercised [γεγυμνασμενην]
Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium. [source]
2 Peter 2:14 That cannot cease [ακαταπαστους]
Reading of A B in place of ακαταπαυστους — akatapaustous (alpha privative and verbal of καταπαυω — katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους — akatapastous is merely a misspelling of ακαταπαυστους — akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες — deleazontes). Present active participle of δελεαζω — deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω — stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην — gegumnasmenēn). Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 3:10 As a thief [ως κλεπτης]
That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).In the which (εν ηι — en hēi). The day when the Lord comes.Shall pass away Future middle of παρερχομαι — parerchomai old verb, to pass by.With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
2 Peter 3:10 Shall pass away [παρελευσονται]
Future middle of παρερχομαι — parerchomai old verb, to pass by.With a great noise (ροιζηδον — roizēdon). Late and rare adverb (from ροιζεω ροιζος — roizeōτα στοιχεια — roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
2 Peter 3:10 The elements [στοιχος]
Old word (from λυτησεται — stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω — luthēsetai). Future passive of στοιχεια — luō to loosen, singular because καυσουμενα — stoicheia is neuter plural.With fervent heat Present passive participle of καυσος — kausoō late verb (from καυσομενα — kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω — kausomena (from κατακαησεται — kaiō to burn).Shall be burned up (κατακαιω — katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται — katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω — heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
1 John 4:18 Perfect [τελεία]
Not perfected, as 1 John 4:17but perfect as the result of having been perfected. Compare Hebrews 5:14; James 1:4; James 3:2. [source]

What do the individual words in Hebrews 5:1 mean?

Every for high priest from among men being taken on behalf of is appointed in things relating to - God that he should offer gifts both and sacrifices for sins
Πᾶς γὰρ ἀρχιερεὺς ἐξ ἀνθρώπων λαμβανόμενος ὑπὲρ καθίσταται τὰ πρὸς τὸν Θεόν ἵνα προσφέρῃ δῶρά τε καὶ θυσίας ὑπὲρ ἁμαρτιῶν

Πᾶς  Every 
Parse: Adjective, Nominative Masculine Singular
Root: πᾶς  
Sense: individually.
ἀρχιερεὺς  high  priest 
Parse: Noun, Nominative Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
ἐξ  from  among 
Parse: Preposition
Root: ἐκ 
Sense: out of, from, by, away from.
ἀνθρώπων  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
λαμβανόμενος  being  taken 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: λαμβάνω  
Sense: to take.
ὑπὲρ  on  behalf  of 
Parse: Preposition
Root: ὑπέρ 
Sense: in behalf of, for the sake of.
καθίσταται  is  appointed 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: καθιστάνω 
Sense: to set, place, put.
τὰ  in  things 
Parse: Article, Accusative Neuter Plural
Root:  
Sense: this, that, these, etc.
πρὸς  relating  to 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεόν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
προσφέρῃ  he  should  offer 
Parse: Verb, Present Subjunctive Active, 3rd Person Singular
Root: προσφέρω  
Sense: to bring to, lead to.
δῶρά  gifts 
Parse: Noun, Accusative Neuter Plural
Root: δῶρον  
Sense: a gift, present.
τε  both 
Parse: Conjunction
Root: τέ  
Sense: not only … but also.
θυσίας  sacrifices 
Parse: Noun, Accusative Feminine Plural
Root: θυσία  
Sense: a sacrifice, victim.
ἁμαρτιῶν  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.