Greek Exegesis of Hebrews Chapter 2.

A Greek Exegesis of Hebrews Chapter Two.

2:1-4. Here he emphasizes the importance of hearing and obeying the final revelation. - Grant.  The peril of neglecting the new revelation through the Son. - Westcott.   The writer reasons from the less to the greater.  If the neglect and transgression of the old covenant (inferior as it was, as being only given by the intermediatory ministry of angels) was severely punished, what greater peril awaits the neglect of the new covenant, installed by the Son.

           

2:1.  `Dia touto'.  "For this cause," because of the superiority of the Son over the angels. -                               Westcott.

           

`Set', "must".  The impersonal `set' means "one must, it is necessary."

           

`Perissoteros', "more abundantly."  A comparative form of the adverb, `perissos', "beyond measure, exceedingly, abundantly."  "We must give the more excessive heed." - Dodd. Hering favours the elative sense here, rather than comparative.  Westcott agrees that the adverb expresses an absolute excess.

           

`Prosechein', "to give heed."  Present Infinitive `prosecho'. :-

1. "To turn to, bring to."

2. "To turn one's mind to, attend to, to give heed.

3.  "To attach or devote oneself to."

           

In view of the pre-eminent authority of the Son we are bound to continually pay closer attention to what we have heard.

           

`Tois akoustheisin', "the things heard."  Passive Aorist Participle (Dat.Pl) of `akouo'.  The Aorist gives the sense "to take things that were heard."

           

`Me' pote', "lest haply."

           

`Pararuomen', "drift away from," lit. "to be carried past, " and so lose.  Here we have a passive, 2nd Aorist Subjunctive of `parareo', "to flow by, drift away, slip by."  In Classical Greek, `pararreo', "I flow beside or past."  Hence "to slip aside."  It was used of an arrow slipping from the quiver; of snow slipping off; and in medical writers of food slipping aside into the windpipe. - Dodd.  Here it implies being carried away on the tide of temptation. - Nairne.  The idea is not that of simple forgetfulness, but of being swept along past the sure anchorage which is within reach. - Westcott.

           

2:2.  Note the attributive clause, `di' aggelon laletheis', "spoken by angels."  That the Mosaic legislation had been given by angels, is affirmed by other writers, see Gal.3:19; Acts 7:38,53. - Hering.

           

Every infringement of the Sinaitic legislation was severely punished - a legislation enacted by means of angels - how much more serious will the consequences of disregarding such a great salvation.

           

`Bebaios'.  This refers to the solemn ratification of the law by the nation of Israel.  See Exodus 24. - Rendall.

           

The function of angels in the revelation of the Law at Sinai is assumed, but without any disparaging tone, such as is heard in Paul's reference. - Moffatt.

           

`Parabasis', "transgression."  It signified "a going aside, a deviation."  In later writers, "an overstepping;" metaphor, "transgression."  Here a transgression of a positive command. - Hering.

           

`Parakoe', is neglect to obey.  It is a "hearing amiss," later, "as following inattention, disobedience."   Westcott takes `parabasis' as describing the actual transgression, a positive offence, and `parakoe' describes the disobedience which fails to fulfil an injunction, and so includes negative offences.

           

Misthapodosian', "retribution."

           

`Misthadosian', "payment of wages, recompense,

`meton'; of reward, of punishment, as in 2:2.      The law proved no dead letter in the history of God's people; it enforced pains and penalties for disobedience. - Moffatt.

           

2:3.  `Emeis'.  The `we' is most emphatic.  "We, who are sons, not servants." - Farrar.  Angels are mere servants, but we, who are sons, "how shall we escape?"

           

`Ekpheuxometha'.  Future Middle of `ekpheugo', "to flee away, escape.  "How shall we succeed in escaping?" - Farrar.

           

`Telikautes', "so great."  The Fem.Gen. of the adjective `telikoutos'.

           

`Amelesantes,' "having neglected."  The aorist participle of `ameleo', "to be careless, not to care; to be careless of, neglect."  The salvation is "so great," since its mediator is the Son.

           

`Archen labousa laleisthai', "having received, a beginning to be spoken," or "which was first proclaimed." - Marcus Dodds.  The R.S.V - "This salvation was not merely announced by the Lord's own lips." 

           

`Ebebaiothe', "It was attested."  Passive Aorist.

           

 `Bebaioo', "to confirm, establish, secure."  Passive as a legal term, "to guarantee," (the validity of a purchase), "establish," or "confirm" a title.

           

Westcott observes that the "salvation" and not merely the message of it was confirmed: the "salvation" was shown to be real in the experience of those who received it.  This salvation was first proclaimed by the Lord Himself, and His proclamation of salvation was guaranteed and transmitted by witnesses, who had heard Him, besides all this, God Himself authenticated it by signs, and wonders and various miracles.  Such signs and miracles and endowments of the Holy Spirit were characteristics of the new-born Church.

           

2:4.  `Sunepimarturountos', "bearing - joint - witness."  Present Participle of `sunepimartureo', "to join in attesting, bear witness together with."  This witness is present and not past. - Westcott.  Moffatt defines `sunepimarturoo' as "assent, corroborate."

           

`Merismois', "distribution, bestowals."  `Merismos', "a dividing, division."  R.S.V and N.E.B, - "gifts."  M.Dodds - distributions of the Holy Spirit."  The Genetive is objective, "the distributions consisting of the Holy Spirit."  No one thought himself possessed of the fulness of the Spirit, only a `meros."

           

`Thelesin', "according to His will."  God gives to each his particular gift.  The sovereignty of God determines the rights and duties of every individual.  We do not determine another man's ministry, that is, to usurp the Divine will.  The concept of the Christian Community is that each has his gift from God, who gives freely and without respect to the whims of men.

           

2:5-13.  This section adds a new note to the topic of the superiority of the Son in regards to angels, it is that of His humiliation below angels during the sojourn of His life here. As the destined Sovereign of Creation He takes His place as man, below angels for a brief time.  It is not to angels that all things are destined to be subjected, but to man.

           

The author of Hebrews underlines the Son's submission to the laws of human existence.  The writer describes this submission in terms of humiliation below angels.  The world to come shall not be ruled by angels, but they are regarded as guardians of the cosmic and biological order.  Christ became Man.  He entered the sphere of human existence with its lot of suffering.  In becoming Man, He became inferior to angels for a brief time, but as the heir of all this, He shall be forever their superior in the world to come.  Grant observes that His temporary subjection to this lower order of existence was for a purpose of:

           

a.  "Tasting death for everyone" 2:9, after which He was crowned with glory and honour.

           

b.  Becoming himself perfect through the suffering 2:10.

           

c.  The whole meaning of his humanity, his incarnation, his humiliation and death, is that in this way only could he become a merciful and faithful High Priest, expiate his people's sins, and help the tempted. - Grant.

           

2:5.  `Upetaxen', "He has subjected." Aorist of `upotasso', "to subject, put in subjection."  The world to come is subjected to man, i.e. to `the Man' Christ the Son of God.  Therefore it cannot be in subjection to angels.

           

2:6.  `Diemarturato', "attested, affirmed."  Aorist.  "Solemn assurance." - N.E.B.  `Pou tis', "somewhere."  `Pou', is here an indefinite adverb of place, "somewhere."

           

`Mimneske', "that art mindful."  Subjunctive of `mimnesko', "to remind."

           

`Episkepte', "thou carest."  Subjunctive.

            `

Episkeptomai',

(a) To inspect, examine.

(b) To visit, to visit with help.

(c) To visit with punishment.

           

The quotation is from Psa.8:4-6 (5-7), but the identity of the Psalm is not important to the author of Hebrews.  Note the `tis legon', "Someone speaking."  Whatever the passage or wherever the human speaker, the author is sure that the Holy Spirit bears witness through the words.  The words form a parallelism after the manner of Hebrew poetry and this would suggest that `man' and `Son of Man' are synonymous.  The Psalmist speaks of man in general, but in 2:7 the thought of the author of Hebrews moves from man in general to `The Man'.  The words have not been fulfilled in respect to man in general.

           

2:7.  `Elattosas', "thou didst make lower."  The Aorist of `elattoo', "to make less." 

           

`Brachu', neuter form of the adjective `brachus', "short."  `Brachu ti', "a short time." 

           

`Par', "than."  `Para' with Accusative, can sometimes mean, "in comparison with."  The writer of the Hebrews seems to take it as "temporarily," rather than "slighly."  See Moffatt, Hering.

           

2:8.  `En to gar upo taxai', "for in the subjecting."   Note the Indefinite Aorist.

           

`Anupotakton', "that is not subject," N.E.B.  `Anupotaktos', "not subject to rule."

           

Hering holds that the writer of this Epistle thinks of "the Man" - Man with a capital M - it is Christ, and is used in a theological sense.  The term "Son of Man" is used in the Gospels with a clear theological significance.  Paul also writes of the "Second man from heaven." 1.Cor.15:47.  

           

Hering appears to regard the Lord as already Man in His pre-existence. 

Hering takes `brachu' in 2:7 as signifying "for a little time."  See also R.S.V; N.E.B.

           

If angels were the rulers of the future age, then we could no longer believe in the Supremacy of the Son.  Man is crowned with glory and honour, this is his elevation to heaven, the ruler of the age to come.  Human nature is not "crowned with glory and honour." At present it is enslaved to death and Satan. - Moffatt.

           

`Outo', "not yet."  Negative adverb of time.  The promise to man has not yet been realised.  It assured to him a dominion absolutely and universal; and as yet he has no such dominion.  But the words of the Psalm have received a new fulfilment.  The Son of God has assumed the nature in which man was created.  In that nature - bearing its last sorrows - He has been crowned with glory.  The fruit if His work is universal. In "the Son of Man (Jesus)," then there is the assurance that man's sovereignty shall be gained. - Westcott.

           

The chapter indicates the significance and necessity that the Son of God become Man.

           

2:9.  The universal efficacy of His death resulting from the double fact of His humiliation and glorification. - Farrar.  The ideas of suffering and glory are linked.  First the Cross and then the Crown.  This is true also of discipleship.  The discipleship must take up the case of Jesus, the Celestial Man, the humiliation is undeserved and voluntary.

           

`Ton de ', "and him too." 

           

`Estephanomenon' and `elattomenon', are under the same article.  The picture is of one who stands ever before our view, as both humiliated and glorified.  `Elattomenon' "was made a little lower."  Perfect Passive Participle.   The word `estephanomenon', "Crowned."

           

The elevation of the `Man', Jesus, to heaven, is expressed as a Coronation, see Psa.24, and 110.  The Crown is the symbol of His Royal Power and Supernatural Dignity.  Jesus has been crowned with glory and honour.  These two terms are nearly synonymous here.  The first term "glory" declaring His supernatural and heavenly dignity, whilst "honour" expresses His authority above and over others.  But His crowning, his coronation, his elevation to glory, presupposes the Passion.

           

`Blepomen', "we see."  Present tense.  Rendall suggests that `blepomen' is substituted for the preceding `oromen', because Jesus is not visible, as man is visible, to the outward eye, but only to the eye of faith: for `blepein' describes a conscious effort to direct the eye to its object.  Westcott distinquishes the two words thus, `blepein' apparently expresses the particular exercise of the faculty of sight, Jn.1:29; while `oran' describes a continuous exercise of it.

           

`Iesoun'.  The name comes in emphatically as marking Him who, being truly Man, fulfilled the conception of the Psalmist of "one made a little lower than angels." - Westcott.

           

`Dia', "because of." R.S.V.  Moffatt would construe `dia to pathema tou thanatou', with what follows, `doxe kai time estephanomenon', it gives the reason for the exaltation.  His suffering death was the ground of His exaltation.  The R.S.V. and N.E.B. support Moffatt's and Westcott's interpretation.  Hering also takes `dia' as "on account of."

           

The A.V. translates `dia' by "for."  This is supported by Nairne, who insists that the preposition has its "forward" sense, "crowned for purpose of."  Nairne refuses the meaning "in recompense for" death.  Rendall's note is interesting, he translates `dia', "for the sake of," and regards the sense as prospective.  Kendall's view has unusual features and deserves study.  Rendall notes that `suffering' is the keynote of the whole paragraph which extends from here to the end of the chapter.

           

These `sufferings ' are in harmony with the Father's scheme of redemption for man and they are essential qualifications for Christ's priesthood.

           

`Opos', "in order that, so that." Aorist Subjunctive.

           

`Geusetai', Might taste," Mid. "to taste."  The R.S.V. reads, "so that by the grace of God he might taste death for everyone." 

           

The second part of 2:9 has difficulties.  `Opos' with subjunctive has a final sense expressing purpose.  Hering asks, “How can we regard as the goal of the Coronation, the preceding statements?”  All sorts of corrections have been proposed.  Hering would attach the clause introduced by `opos' to `dia to pathema tou thanatou'.  This is the translation of the N.E.B. here.

           

Is `pantos' masculine or neuter?  From the point of view of Biblical theology, both views could be defended.  Spicq, and Hering favour the masculine, since the author's thoughts in their movement seem occupied with humanity.   Hering favours the reading `choris' to `chariti'.  "Separated from God, He tasted death for everyman."

           

2:10.  `Epeten gar auto', "For it was fitting that he." R.S.V.  Does this refer to Christ or God?  Hering believes it refers to God.  The N.E.B. clearly makes it refer to God.  Moffatt, Grant and Westcott.  But Nairne takes the reference to be to Christ.  But it seems to mean God, compare Rom.11:36.

           

`Di on', "Because of whom," "for whom."  `Di ou', "Through whom." `Ta panta', "The all things."

           

`Agagonta', "bringing," Aorist Participle of `ago' "I lead, bring."  Who is bringing the many sons to glory?  Is the reference to God or Christ?  Hering thinks that it is God who leads to salvation.  Christians are here seen as sons.  But why the aorist participle?  Hering suggests it is an inchoative aorist.  The act of leading had already commenced before Christ's `teleiosis', but it continues.  God leads the many sons to glory and Christ is the Leader.  `

Archegon', - Leader.

            `

Archegos', "beginning, originating."  God is the Originator of Salvation.  It is His plan and His undertaking.    But this adjective is used as a substantive:

           

a / founder, author.   

b / prince, leader.

Here it means `leader, pioneer'.  It is used as a military term.  He is the one who plans, carries out and completes their salvation.  There is surely an allusion to the captaincy of Joshua.  Christ is our captain, leader, example.  Our Leader has come to fulfil God's plans and designs.

           

`Teleiosai', "to perfect."  Aorist Infinitive.  The word is used "to consecrate as a priest."  It is used in Exodus, Leviticus and Deuteronomy.  It deals with the priestly consecration.  In fact, it is their only word for consecrating the priest.  It was through suffering He was consecrated to the priesthood.  As such He is the sanctifying Priest.

           

Peake criticizes Rendall and argues that it is not easy anywhere to assign it the sense "to consecrate."  Peake says there is no exclusive reference here to the High Priesthood of Christ. The idea is perfection in leadership.  The idea is very comprehensive and embraces the process and the goal.  Whatever contributed to His perfecting as Leader in Salvation is included in it.  The process involves all that varied human experience which qualified Him to be the Captain of His fellows.

           

Moffatt writes that the aorist participle is used adverbially, as often, to denote, "an action" evidently in a general way coincident in time with the action of the verb, yet not identical with it.  The aorist participle rather than the present is used, for the action is thought of, not as in progress, but as a simple event or fact.

           

2:11-13.  To die for everyone meant that Jesus had to enter human life and identify himself with men; suffering is the badge and lot of the race, and a saviour must be a sufferer, if He is to carry out God's saving purpose.  God's purpose of grace made it befitting, and indeed, inevitable that Jesus should suffer and die in fulfilling His function as a Saviour, and in this He made common cause with those whom He was to rescue.  Here we might say, that the idea is that it would not have done for God to save men by a method which stopped short of suffering and actual death. - Moffatt.  Moffatt takes the meaning of "to perfect," of the Leader as to make Him adequate, completely effective. 

           

Verse 11-13 underline the relationship between Christ the Sanctifier, and the Christians, those sanctified.  According to the Jewish conception, the priest ought to be of the same race as those to whom he ministers.  The humanity of Christ is important.  The angels could not be important.  They could not be valid priests among men.

           

2:11. `O te gar agiazon', "For both he that sanctifieth."  The discipline through which Christ reached perfection, is that through which He brings His people. - Westcott.

           

The Hebrew believers were becoming discouraged through their trials and sufferings.  They needed to learn that Christ was one with them in all such trials.  It was the path of consecration, and the path through which He consecrates His people.

           

`Agiazon' and `agiazomenoi', are participles used as substantives, devoid of all reference to time. - Moffatt.

           

`Oi agiazomenoi', "they that are sanctified."   Note the tense - present continuous.  Christ and those He leads are brothers.  To sanctify means to set apart as belonging to God, and is in contradistinction to `koinos', "belonging to everyone." Sanctification is that which enables men to approach God. - Dodds.  Here a priestly ministry more fully developed in 2:17.

           

`Ex enos pantes', "are all one." R.V.  "Have all one origin." R.S.V.  "Are all one stock." N.E.B.  "Have all one parentage." Schofield.  The Sanctifier and those being sanctified form one whole.     But to whom does the `ex enos' refer?  Is it neuter or masculine?  Hering prefers the masculine, but he does not follow Chrysostom in explaining it of God.  He rather prefers the view of Bengal, who wrote, "All men are one, Adam."  But Bengal understands this `one Adam' as Abraham, since the Epistle is written to descendants of Abraham.  Hering regards the statement as a strong repudiation of Docetism.  Hering is confident the `ez enos' is Adam.  (This view would be consistent with the strong emphasis upon the humanity of Christ that follows).

           

Hering rejects the reference to God, for all things owe their existence to Christ, and it would explain the participle relationship between Christ and men.  Grant explains it as sharers of one human origin.  They have a common parentage.

           

`Di en aitian', "for which cause."  "That is why." R.S.V.

           

`Ouk epaischunetai', "he is not ashamed."

           

2:12. To corroborate his teaching, our author quotes Psa.22:22.  (It is the Spirit of the Messiah that speaks in the Old Testament).  A Psalm that Jesus himself seems to make reference to, see Jn.17:6.  The Psalmist desires to proclaim the Name of the Lord to his brothers, his co-religionists, the pious in Israel.  But the author of Hebrews in a wider sweep embraces all devout men. Mk.3:34; Matt.25:40.  They who do the will of God are the brethren of Christ, and those whom He leads in praise are His brethren.  The words of the Psalm have a special fitness, for they speak of praise after deliverance from sufferings.

           

2:13.  The two following quotations are drawn from Isa.8:17 and 2.Sam.22:3.  The first expresses the faith of the Man Jesus, His faith in God, and the next quotation shows that it is a faith that He shares with His brothers. Jesus declares His continuous confidence in God.  He is the Author and Finisher of faith.  It is with unshaken resolve that He continues to trust God.

           

`Ego esomai', "I shall."  `Pepoithos', "put my trust."  Perfect Participle of `peitho'.  The second Perfect and Pluperfect have a Present meaning, "depend on, trust in, put one's confidence in," and "to be convinced, be sure, certain."

           

`Ta paidia', "the children," i.e. children of God.  If the passage stood alone, we would take it to mean "children of Christ."  The form of the words would suggest "little children," and emphasizes their feebleness. - Hering.  The feebleness of our faith is recognized, and He does not make too great a demand.  The Leader of the great congregation of faith recognizes the feebleness of the believing individuals.  He is foremost in faith, the Firstborn among the believing congregation.

           

2:14.  `Epei', "since."  `Kekoinoneken', "are sharers." Note the Perfect tense - "have shared and do share."  Perfect of `koinoneo', "share, have a share."  The children are partakers of blood and flesh.  They are a Consanguinity.

           

Peake is worthy of quoting, - "The author proceeds to show why the Son must assume flesh and blood.  It was because the "children" shared in them.  To be capable of death He must assume their nature.  He meets death on its own ground.  He comes to their help because He is already their brother; He does not become their brother by partaking of the flesh and blood.

           

`Ta paidia', "the children," i.e. the children of God and already brothers of the Son, with the claim of kinship upon Him. 

           

Salvation includes not only the forgiveness of sins, but also deliverance from the power of the Devil, expressly named as he who has the power of death.

           

`Paraplesios', "similar, likewise."  This adverb does not show clearly just how far the similarity goes.  But it is used in situations where no differentiation is intended, in the sense "in just the same way." - Bauer.

           

`Meteschen', "partook," Aorist of `metecho', "to share, have a share, participate.  

`Meteschen ton auton', = "he shared the same things," i.e. flesh and blood.

           

`Ina dia tou thanatou', "that through death."  As the essence of salvation is life, its negative aspect naturally involves emancipation from death. - Moffatt.

           

`Katargese', "he might bring to nought." R.V.  "He might break the power." N.E.B.  Aorist Subjunctive of `katargeo', "to make ineffective, powerless, idle," and "abolish, wipe out, set aside.

           

`Echonta', "who has."  Present Participle.  The Devil wields the power of death.  He has death at his command.  The Lord shared human nature that He might die and through death annul him who has the power of death.

           

2:15.  `Apallaxe toutous', "he might deliver them."  Aorist Subjunctive of `apallasso', "free, release." 

           

`Osoi', "as many."  `Dia pantos tou zen', "were all their lifetime."  `Tou zen' is a substantival infinitive.  The verbal phrase expresses the activity of life, and not only the abstract idea of life. - Westcott.

           

`Enochoi', "subject to."  `Enochos' with genetive = "subject to."  As a legal term, "liable, answerable, guilty.

           

2:16.  `Depou', "of course, surely, verily." 

           

`Epilambanetai', "doth he give help." R.V.  "That he is concerned." R.S.V.  "That he takes to himself." N.E.B.  "Take hold of." Darby. 

           

`Epilambanomai', (in N.T. only in Middle):

1.  "Take hold of, grasp, catch."

2.  "To catch." Fig., "take hold of (in order to make one's own),

               

"to be concerned with, to take an interest in, help."

           

The Son was not concerned with angels, seeking to help and save them, but his concern was to help and rescue man.  Moffatt thinks `epilambanomai' means "succour," not to "seize, grip."  He thinks its meaning corresponds to `Boethesai' in 2:18.  The reference to "the seed of Abraham" suggests that 2:11 refers to Abraham rather than Adam.  But Abraham is the prototype of all true believers of every race.

           

Westcott takes the verb to mean, laying hold of with a view to helping.  He therefore understands it of the purpose of the incarnation, and not the fact of incarnation.  But Westcott notes that the Greek Fathers and Versions give the meaning "to take hold of" in the sense of appropriating, i.e. He did not appropriate their nature.  However, the sense of "taketh hold of to help," is most in accordance with the usage of the word, - "he did not take hold of to help."  The Present Tense brings out the continuous efficacy of the help.  The verb does not express the nature or fact of the incarnation, but its intention.

           

`Spermatos 'Abraam'.  Christ took hold of `a seed of Abraham', that is, a true seed, those who are children of faith. - Westcott.  If Westcott is right on this point, it will put the passage in a different light.  Wickham does not appear to follow Westcott here, but observes that the Incarnation, is of a piece with the past history of their favoured race, one more intervention in its behalf.  But possibly both ideas are correct.  Moultain writes "For as to the `means', it was by becoming a child of Abraham that the Saviour "took hold of," our race to raise it up; and as to the `purpose', Paul teaches us that the seed of Abraham includes all who inherit Abraham's faith.  (In laying hold of the seed of Abraham to help them, the Lord brought into reality a new understanding of the seed of Abraham, which includes all who inherit Abraham's faith).

           

2:17.  `Othen', "therefore." R.S.V.  This adverb signifies "from where, whence, from which":

           

1. Of Place;    2. "From which fact,"   "for which reason," "therefore hence."

`Opheilen', "it behoveth (him).  Imperfect of `opheilo', "owe, be indebted."

`Ilaskesthai', "to make expiation."  The present infinitive `ilaskesthai' must be noticed.  The one, eternal act of Christ is here regarded in its continuous present application to men. - Dodds.

`Ilaskesthai tas amartias', an expression for pardon or expiation.  This removal of sins as an obstacle to fellowship with God comes under the function of `o agiazon'. - Moffatt.

           

2:18.  `Peponthen', "he has suffered."  Perfect of `pascho', "I suffer."  The tense fixes attention upon the permanent effect and not on the historic fact. - Westcott.

           

`Peirastheis', "having been tempted.  Passive Participle Aorist.  `Peirazomenois', "being tempted."  Present Passive Participle.

           

`Dunatai', "he is able." 

           

The Temptations, especially in view being temptations to avoid the suffering that led to the Cross.  This is the situation of the readers.  They are in danger of slipping into apostasy, of giving up their faith on account of the hardships involved. - Moffatt.

           

`Boethesai', "to help."  Aorist Infinitive.  The Aorist expresses the single, momentary, act of coming to help. - Westcott.