KJV: For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.
YLT: for the law doth appoint men chief priests, having infirmity, but the word of the oath that is after the law appointeth the Son -- to the age having been perfected.
Darby: For the law constitutes men high priests, having infirmity; but the word of the swearing of the oath which is after the law, a Son perfected for ever.
ASV: For the law appointeth men high priests, having infirmity; but the word of the oath, which was after the law, appointeth a Son, perfected for evermore.
νόμος | law |
Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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ἀνθρώπους | men |
Parse: Noun, Accusative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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καθίστησιν | appoints |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: καθιστάνω Sense: to set, place, put. |
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ἀρχιερεῖς | as high priests |
Parse: Noun, Accusative Masculine Plural Root: ἀρχιερεύς Sense: chief priest, high priest. |
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ἀσθένειαν | weakness |
Parse: Noun, Accusative Feminine Singular Root: ἀσθένεια Sense: want of strength, weakness, infirmity. |
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λόγος | word |
Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὁρκωμοσίας | oath |
Parse: Noun, Genitive Feminine Singular Root: ὁρκωμοσία Sense: affirmation made on oath, the taking of an oath, an oath. |
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τῆς | which [is] |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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μετὰ | after |
Parse: Preposition Root: μετά Sense: with, after, behind. |
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νόμον | law |
Parse: Noun, Accusative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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Υἱόν | a Son |
Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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αἰῶνα | age |
Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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τετελειωμένον | having been perfected |
Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: τελειόω Sense: to make perfect, complete. |
Greek Commentary for Hebrews 7:28
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]
d Summarizing the contents of Hebrews 7:26, Hebrews 7:27. - The law constitutes weak men high priests. God's sworn declaration constitutes a son, perfected forevermore. Ἀνθρώπους menmany in number as contrasted with one Son. Ἔχοντας ἀσθένειαν havinginfirmity, stronger than ἀσθενεῖς weakwhich might imply only special exhibitions of weakness, while having infirmity indicates a general characteristic. See on John 16:22. [source]
Again the high-priesthood is bound up with sonship, as in Hebrews 5:5, Hebrews 5:6. [source]
Reverse Greek Commentary Search for Hebrews 7:28
Sympathy belongs to the high-priestly office, and grows out of the sense of personal infirmity. The verb is graphic: has infirmity lying round him. Comp. Hebrews 12:1, of the encompassing ( περικείμενον ) cloud of witnesses. Ἀσθένειαν the moral weakness which makes men capable of sin. This is denied in the case of Christ. See Hebrews 7:28. [source]
The A.V. is misleading, and narrows the scope of the passage. For author, rend. leader or captain, and see on Hebrews 2:10. For finisher, rend. perfecter. For our faith, rend. faith or the faith. Not our Christian faith, but faith absolutely, as exhibited in the whole range of believers from Abel to Christ. Christ cannot be called the author or originator of faith, since the faith here treated existed and worked before Christ. Christ is the leader or captain of faith, in that he is the perfecter of faith. In himself he furnished the perfect development, the supreme example of faith, and in virtue of this he is the leader of the whole believing host in all time. Notice the recurrence of the favorite idea of perfecting. Comp. Hebrews 2:10; Hebrews 5:9; Hebrews 6:1; Hebrews 7:11, Hebrews 7:19, Hebrews 7:28; Hebrews 9:9; Hebrews 10:1, Hebrews 10:14; Hebrews 11:40. Τελειωτής perfecterN.T.oolxx, oClass. [source]
Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation. See Hebrews 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Hebrews 5:5. For a similar use of υἱός sonwithout the article, applied to Christ, see Hebrews 3:6; Hebrews 5:8; Hebrews 7:28. [source]