Two similar words prefaced by the adjective polus, much, many, which starts off Hebrews: they are the root adjectives meros and tropos which come from the nouns "part" and "way." Implied are diverse manners as opposed to a fixed, almost exclusive form of divine revelation. Both are situated in the past, palai (of old). This past is specified as belonging to two groups, "fathers" and "prophets." The latter is obvious reference to prophetic books such as Isaiah and Jeremiah; the former is more general in the sense of Dt 1.8: "A land which the Lord swore to your fathers." Vs. one literally reads "to fathers in (en) the prophets" as if to say the general grouping of the former are situated in the particular "prophets" and maintain their paternity through them.

A continuation of vs. 1; "but" is lacking in the Greek text. Note the preposition epi (upon) which also has the sense of "through" which follows from the earlier preposition en. It is as if to say this divine "inness" flows outward to the period of time the author has in mind. Such "inness" proper to the prophets may be said to be transferred to the "inness" of the Son, en huio, thereby coming to fulfillment. There is a definite connection between the Son and "last days" (eschatos), this adjective being closely associated with the immanent expectation of Jesus Christ. "He was destined before the foundation of the world but as made manifest at the end of the times for your sake" [1 Pt 1.20].

For another use of eschatos, cf. Acts 2.17 with regard to Pentecost, citing the prophet Joel: "And in the last days it shall be, God declares, that I will pour out my Spirit upon all flesh." Note the use of eschatos here as pertaining to the Holy Spirit in distinction to the Son in Hebrews.

Verse one has "God spoke" whereas vs. 2 has "he has spoken," the latter use of laleo being more definitive or specific, that is, with regard to the Son. This speaking is done literally "to us" (dative case without preposition) "in the Son." Such is the word order of this verse.

Kleronomos: heir, which may be seen in light of "fathers" and "prophets," the obvious successor and inheritor to these two groups. "And if children, then heirs, heirs of God and fellow heirs with Christ" [Rom 8.17]. The third noun has the preposition sug/sun (with) prefixed to it. In Hebrews the heir has "all things" which can include people as well as objects.

The uniqueness of this divine heir is shown by the fact that through (dia) him God created the world or aion (plural). In distinction to kosmos, this term is related to ages or long yet limited stretches of time, so the Son-as-heir receives not just persons and object but successions of time or ages. For another use, cf. Rom 12.2: "Do not be conformed to this world."

This is obviously the same "he" as the Son and heir of the previous verse, so it is interesting to keep in mind these two characteristics transferred to the verse at hand. The verb "to reflect" is lacking in the Greek which has the present participle hon, (being); it is connected with the noun apaugasma, radiance, in the sense of a reflected brightness. This is the only New Testament use of the word and suggests Jn 12.45: "And he who sees me sees him who sent me." Here John uses the verb thereo from which is derived the noun theoria. I.e., such theoria is a kind of participation in the nature of apaugasma.

Connected with apaugasma is God’s glory or doxa, the Greek term for the Hebrew kavod as associated with Moses’ vision: "The glory of God settled on Mount Sinai" Ex 24.16]. Kavod derives from a verbal root meaning "to be heavy" and implies that the divine presence "dropped" from heaven to earth by reason of its weight.

Very stamp or charakter: used with the verb phero, to bear, almost in the sense of transporting something. This noun refers to a mark or figure which either had been stamped or burned, that is, having become made permanent and visible to all. For a use in the LXX, cf. Lev 13.28: "For it is the scar of the burn."

Charakter is used in conjunction with hupostasis (nature), the substantial quality of a person. "Now faith is the assurance of things hoped for, the conviction of things not seen" [Heb 11.1]. Thus charakter is a kind of deep impression of this divine nature which is borne (phero) or carried about from place to place, almost as though it had mobility.

As noted, the verb phero is used with reference to a "static" divine nature. In the same sentence it applies to the universe (ta panta), literally "the all." Here is a shift from imagery of brightness to that of speech which is less discernable in the sense of it being available for perception: rhema (word) and dunamis (power). The former means anything uttered by the living voice or a sound which has a definite meaning (also from the human voice). It differs from lego (from which comes logos) in the sense of being the subject of speech. Christ is presented as the Logos of God, not the Rhema of God. "So faith comes from what is heard, and what is heard comes by the preaching of Christ" [Rom 10.17]. In the verse at hand, dunamis naturally flows from rhema and supports "the all" which keeps in line with its Stoic application. "For the kingdom of God does not consist in talk but in power" [1 Cor 4.20].

The second sentence of 1.3 is a shift from the cosmic role of the Son/heir to the human sphere, more specifically, to that of purification or katharismos, as if the two principles of the first sentence (the visibility of "glory" and the sound of "word") came to bear as one force upon the newly introduced subject of purification. "And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord" [Lk 2.22]. Katharismos with respect to sins almost appears as secondary to the primary sitting down at God’s right hand or en dexia, "in the right hand."

The phrase on high (en hupselois, plural) contains a second "in" as if to emphasis that Christ was thoroughly situated above the sphere of human activity despite having made purification. Most likely purification here pertains to his suffering and death. Cf. Ps 110.1 (of which Hebrews in many ways is a commentary): "The Lord said to my lord: ‘Sit at my right hand until I make your enemies your footstool.’" The Greek text of the LXX has instead of the preposition en, ek (out, from), as if to show the derivative nature of this sitting. The Hebrew text has the preposition l- prefixed to "right hand," showing direction-towards-which.

Compare megalosune (majesty) with Heb 8.1: "We have such a high priest, one who is seated at (en) the right hand of the throne of the Majesty in heaven."

Genomenos ( having become): directly related to the past accomplishment of purification (poiesamenos, having made). The comparative "better" of kratos occurs thirteen times in Hebrews where divine power is stressed in various ways. In the verse at hand, superiority is with respect to angels.

Vs. 4 begins with tosoutos (how much more) to emphasize the comparison or loftiness over angels; it joined with hosos (for emphasis, "how very") to demonstrate the excellency of the divine name. The name is not mentioned here but applies to Christ, The Anointed One. Such a name is obtained (keronomeo), better, "inherited." "Good teacher, what must I do to inherit eternal life" [Mk 10.17]?

Christ’s name is more excellent (diaphoroteron) than that of the angels which in Greek pertains to someone who had been sent (on a mission, for example). This adjective is the comparative of diaphoros, different in the sense of surpassing as opposed to one used in making a simple distinction. "Having gifts that differ according to the grace given to us, let us use them" [Rom 12.6]. Note the preposition dia (through) joined with phero, to bear, to carry, the root of this adjective, which literally means "to carry in different ways."

Both Old Testament verses deal with sonship and paternity to distinguish this divine relationship between Father and Son from that of angels whose nature is to be sent or dispatched on a mission. The first quote is from Ps 2.7. Note the literal text: "I today have begotten you," "today" being interposed between the person doing the begetting (God the Father) and the "you" or Jesus Christ, recipient of the begetting. Semeron (today) is inserted as opposed to "yesterday" or "tomorrow" in order to indicate an eternal reality transcending the limits of space and time.

Ps 2.7 is used in Acts 13.33 in conjunction with a passage from Isaiah (55.3) as well as Ps 16.10 to bolster Paul’s argument in favor of Christ’s resurrection from the dead. Note that the psalm verse is used in the broader context of "I will tell of the decree of the Lord," this decree (choq) dealing with Christ’s begetting.

It may be helpful to read this verse in light of "he sat down at the right hand of the Majesty on high" [vs. 3], that is, past action. Verse 6 is in the present tense referring to a time preceding this heavenly sitting. Note the two uses of the preposition eis (in), better "into," signifying full presence: eisago (to bring) and "into the world." The term for world is oikoumene, more specifically the inhabited world as opposed to its physical constitution. "I will keep you from the hour of trial which is coming on the whole world, to try those who dwell upon the earth" [Rev 3.12].

First-born or prototokos: "He is the image of the invisible God, the first-born of all creation" [Col 1.15]. This term has its roots in the Passover: "At midnight the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh who sat on his throne to the first-born of the captive who was in the dungeon and all the first-born of the cattle" [Ex 12.29]. The Hebrew term bakor is interesting in that it intimates anything which is early or seasonable and thus pertains to the notion of time. Although Hebrews does not specify when the first-born does his "double eis," most likely it occurs at night if we keep the Passover image in mind.

The verse at hand has God exhorting the angels to worship (proskuneo) the first-born at his birth into the "inhabited" world. Note the preposition pros prefixed to the verb, signifying attention towards-which. Vs. 6 suggests the presence of heavenly beings at the physical birth of Jesus Christ: "And suddenly there was with the angel a multitude of the heavenly host praising God and saying ‘Glory to God in the highest’" [Lk 2.13-4]. Here is a singular unidentified angel with a plurality of host (stratia), more specifically, a band of soldiers.

The verse at hand has pneuma for wind, alternately connoting spirit; servants or leitourgos better refers to anyone involved with ministering such as in a liturgical context. Heb 8.2 has it pertain to Christ himself: " a minister in the sanctuary and the true tent which is set up not by man but by the Lord." Such ministers are not simply fire but "flames of fire" to connote their vital activity and possibly to the fire associated with offerings made to God in the Jerusalem temple.

As for the Psalm verse itself, note the difference: the Hebrew has mal’ak for messenger (i.e., "your messengers") which is the equivalent for "angel" and reveals the true nature of this being. The Hebrew also has "burning (lahat) fire."

Ps 45 6 in Hebrew reads: "Your divine throne endures forever and ever. Your royal scepter is a scepter of equity." The original text lacks "endures" or any verb. I.e., God’s throne or kise’ is thus equivalent with eternity ("forever and ever"). It is symbolic of divine kingship and judgment. "Throne" plays a significant role in the Book of Revelation, for example, "At once I was in the Spirit, and lo, a throne stood in heaven with one seated on the throne" [4.2]!

Note that the Greek of this Psalm verse literally reads, "Your throne, O God, into forever and ever," using the preposition eis (into) to indicate endurance or continuance of throne.

The scepter or shevet is symbolic more of kingship than of judgment; it also means staff and tribe, a reference to the latter being Jud 20.2: "And the chiefs of all the people, of all the tribes of Israel, presented themselves in the assembly of the people of God." Such a royal scepter is one of "equity" or in Hebrew, "the scepter of your kingdom is a right scepter."

The conclusion of a citation begun in the last verse, here from Ps 45.7 which has two pairs of extremes: love (‘ahav) and hate (sana’), righteousness (tsedeq) and wickedness (reshah), all of which were examined in Notes to the Psalter elsewhere on this Home Page. The same can also apply to other verse from the Psalter cited below. Note twofold mention of God: "God" and "your God," as if to exhibit special delight. This divine good pleasure expresses itself through an anointing, mashach, a verb from which is derived the name Christ. Mashach can apply to the ordination of a priest or the coronation of a king. In this verse, mashach is connected with oil of gladness, two words with similar sounds, shemen sason. Because it is "above your fellows," vs. 7 can apply more to the anointing of a king as opposed to a priest. "Then Samuel took the horn of oil and anointed him in the midst of his brothers" [1 Sam 16.13].

The LXX cited here in Hebrews has the verb agapao (agape) for love. Also, the preposition para (beyond) is used which can also mean "besides," intimating comradery as well as transcendence.

Several verses from Ps 110 (25-7) are cited, that is, through vs. 12 which continue the theme of Son and angels. I lift the following from the Notes to the Psalter:

Vs. 25: "Of old you laid the foundation of the earth and the heavens are the work of your hands." The first part of this verse in Hebrew is one word, yasad: "The Lord by wisdom founded the earth" [Prov 3.19]. In contrast to the ‘erets (earth), the psalmist speaks of the heavens (shamaym) being the work of God’s hands, that is, they are more immediate with respect to divine creation. Cf. Gen 1.8: "And God called the firmament Heaven."

As for the LXX used in vs. 10, note the use of arche (beginning): in the sense of the first principle of creation as used in Gen 1.1: "In the beginning." This pregnant use of the term is carried over to the opening words of John’s Gospel: "In the beginning was the Word and the Word was with God, and the Word was God." Here arche and Logos share a common identity.

Vs. 26: "They will perish, but you endure; they will all wear out like a garment. You change them like raiment, and they pass away." The first part of this verse contrasts the transitory nature of creation (the verb ‘avad) and God’s eternal nature (the verb hamad (to endure); compare this word with yasad of vs. 25). A garment or beged usually refers to an outer piece of clothing. "She caught him (Joseph) by the garment" [Gen 39.12]. In addition to this vs. 26 has raiment or levush, a general term for clothing; it can refer to creation: "And all things stand forth as in splendid attire" [Job 38.14]. This piece of clothing is changed (chalaph); note that this same verb is used for pass away.

Diameno (remain): note the preposition dia (through) indicating divine presence as abiding through temporal vicissitudes and well as the coming into being and passing from being of the created realm.

The close to citations from Ps 102 which centers upon the imagery of clothes as symbolic of alteration and that which is transitory. The following paragraph is lifted from Notes to the Psalter:

Vs. 27: "But you are the same, and your years have no end." The Hebrew reads "But you are he," i.e., you are the one with true being which the divine name YHWH suggests. In contrast, divine years (kairoi) lack an ending, the verb being tamam which also means "to complete" in the sense of having attained a goal. "And (Solomon) he overlaid the whole house with gold until all the house was finished" [1 Kg 6.22].

The final Psalm citation to distinguish the Son’s superiority over angels. One more paragraph lifted from Notes to the Psalter:

Two "Lords:" YHWH and the psalmist’s, ‘adony, or the king of Israel. This verse is frequently quoted in the New Testament, for example, Mt 22.44, Acts 2.34, 1 Cor 15.25, Eph 1.20 and Heb 1.3, 13, as referring to Jesus Christ as the Messiah. Implied in the psalm is that the king is newly established and will take his place at God’s right hand. Note that this sitting extends for a period (kairos) of time: until (God is speaking now) he subdues the king’s enemies and makes them a footstool, hadom. "I had it in my heart to build a house of rest for the ark of the covenant of the Lord and for the footstool of our God" [1 Chron 28.2].

The author to Hebrews sums up his opening theme of Son vs. angels by posing this rhetorical question to his readers. He identifies the angels as pneuma whose primary task is that of ministering (leitourgyikos), hearkening back to vs. 7 where both terms are used. Here the adjective is used, that is, spirits which do the ministering.

Such heavenly beings are sent forth (apostello): this verb is the root for "apostle" or the twelve human associates of Jesus Christ. The connection is brought out by Lk 11.49: "I will send them apostles."

Diakonia (to serve): the English uses a verb for the Greek noun, this New Testament term often being associated with persons who fulfill the commands of another as well as those coming from God. "All this is from God who through Christ reconciled us to himself and gave us the ministry of reconciliation" [2 Cor 5.18].

In the verse at hand, diakonia has a specific aim, that is, lying in the future or for those to obtain (kleronomeo) salvation, better, "to inherit." The noun "heir" is found in vs. 2 in conjunction with the Son and his inheriting "all things."

Therefore (dia touto): serves to make a transition from Chapter One to the current chapter which deals more fully with the person of Jesus Christ as a man as opposed to the tendency to confuse him with an angel

Perissoteros (closer): in the sense of more abundantly and earnestly, an adverb focused upon the preposition peri, around, about, concerning. That is, to exercise "more about-ness," another way of stating attention which applies to the verb prosecho, to hear. That is to say, attention in-the-direction-towards (pros)-which. The exact nature of hearing as applied to the past is unspecified but most likely hearkens back to the Psalm verses of Chapter One which distinguish the Son from angels.

Pararreo (to drift away from): a verb which connotes a river passing by a given location or a ship sailing by, the only New Testament use. Note the preposition para (besides) prefixed to the root rheo (to flow) which stresses the drifting nature of one’s attention with respect to "what we have heard." The Greek text does not specify the English "it;" this lack serves to highlight the aimless meandering of pararreo.

Logos: message which to the sensitive reader suggests Jesus Christ as Logos...Word...as expression of the Father: "the very stamp of his nature" [1.3].

In the verse at hand, the logos can be taken as fulfilment of Torah, that is, as being valid (bebaios) or trustworthy. "That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants" [Rom 4.16]. This verse may perceived as taking logos and associate it with grace (charis) to establish the new order as distinct from Judaism.

Transgression (parabasis): literally, a "going over" or besides (para), suggesting parallel action or one imitating the other to a certain degree without participating in its reality. "Why then the Law? It was added because of transgressions" [Gal 3.19], because of "goings over." Such attempts are not so much at being at directly odds with the divine Torah but of paralleling it, as it were, by perverse practices as idolatry.

Disobedience (parakoe): a second para word, here a "hearing aside" or beside. which can be one of over-hearing or an unwilling to hear. "If he refuses to listen to them, tell it to the church" [Mt 18.17]. Note this refusal is with reference to an entity larger than an individual, the church or ekklesia.

Just retribution (misthapodosia): a term composed of misthos and apodidomai; here it means the sense of payment of wages or recompense, reward as well as punishment. Cf. Heb 10.35 & 11.26. This term is applied to the transgression and disobedience or those forms of activity "running beside (para)" what God had ordained and proclaimed through the manifestation of Jesus Christ.

The answer to a rhetorical question posed in vs. 3. It is interesting to consider the verb escape (ekpheugo) as the natural consequence of those two para words noted in the last section: transgression and disobedience. Here the notion of flight results by neglecting (ameleo) salvation; not so much rejecting it but by being unmindful of its reality. Salvation or soteria is equivalent to the person of Jesus Christ or the content of that "message declared by angels." Again, it may be seen in light of the parallel realities of para-basis and para-koe.

The salvation at hand is telikautos, such (a) great, an adjective usually referring to bulk or duration.

In the second sentence of vs. 3 note the connection between declaring (laleo: the common term for speaking or talking) and at first (archen labousa), literally, "having received a beginning (to be spoken)." Here the noun arche is used which designates the first principle or origin of all things and is freighted with divine meaning. Such divine origins is all the more prominent by the Lord (Kurios); in the verse at hand the preposition dia (through) is used.

The time signified by "at first" is not specified but reference to "us" as applied to those who heard Jesus can mean those churches founded by the apostles. Note the emphasis upon hearing which attests (bebaioo) to salvation This verb connotes fastness and stability. "And they went forth and preached everywhere while the Lord worked with them and confirmed the message by the signs that attended it" [Mk 16.20].

At the same time the previous verse has the Lord declaring salvation, the verse at hand has the concurrent reality of God bearing witness or sunepimartureo. This verb contains two prepositions as prefixes: sun (with) and epi (upon) which give extra force to the root martureo. I.e., God not only bears witness but does so "with" and "upon" at the same time or from the two directions of horizontal and vertical. "It is the Spirit himself bearing witness with our spirit that we are children of God" [Rom 8.16].

This sun + epi-martureo is effected by four means which may be outlined as follows. Keep in mind this dual prepositional relationship with all four and that they are related to the Holy Spirit:

1) signs (semeion): pointing to a reality beyond the sign itself. "Thus tongues are a sign not for believers but for unbelievers" [1 Cor 14.22].

2) wonder (teras): in the sense of a prodigy or something unusual. In the New Testament this word is found in the plural and joined with semeion. "Unless you see signs and wonders you will not believe" [Jn 4.48].

3) miracle (dunamis): more properly, "strength," and concerned with the result of a given event. "And seeing signs and great miracles performed, he was amazed" [Acts 8.13]. Note that dunamis is not used in the New Testament as pertaining to Christ’s miracles.

4) In the Greek text "gift" is not used; distributed (merismos) or "division" seems more attune to the Holy Spirit’s nature as at Pentecost: "tongues as of fire, distributed and resting on each one of them" [Acts 2.3]. The verb here is diamerizo: a "dividing through (dia)."

All four are in accord with God’s will or thelesis, the only use of this term in the New Testament, thelema being the more common word.

Subject (hupotasso): a verb signifying acquiescence to another person, here not with respect to angels. Cf. 1 Cor 15.28 for a key reference: "When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to everyone." By way of note, Gregory of Nyssa has a treatise devoted to this topic; cf. the Gregory of Nyssa Home Page. In the verse at hand, there are two uses of hupotasso: first "all things" or most likely inanimate objects as well as animals, etc; second, the Son being subjected to God the Father. Note the temporal gap: "all things" require being subjected to the Son after which the Son will be subjected to the Father, intimating that both do not completely fall under full hupotasso.

In vs. 5 hupotasso has a specific object, the "world (oikoumene) to come" or the inhabited world as noted in 1.6, inhabited that is, not now but in the future which is distinct from the inhabited world of the present. For a description, refer to the Book of Revelation.

There are two tenses involved regarding hupotasso: God having effected subjection (past) and the world to come (future), something beyond the capacity of an angel or any spiritual being.

Mindful (mimnesko): or to remember, here with regard to "man." Compare with "son of man" for whom God cares (episkeptomai). This verb means a looking upon (epi) in the sense of examining something. "To visit orphans and widows in their affliction and to keep oneself unstained from the world" [Jms 1.27].

"Than (para) the angels:" the verb here being elattoo (to be less) joined with brachu (a little). The purpose is to compare "man" with the angels, that is, just being situated under them or as the preposition para intimates, a certain being "besides" them.

Crown (stephanoo): from which is derived the noun stephanos, a wreath or garland given as prize to victors in a public contest such as race. "And I will give you the crown of life" [Rev 2.10].

Subjection (hupotasso): the same verb as in vs. 5, here with reference to everything (panta). Note the two uses of the preposition hupo (under): in the verb itself and in the adverb hupokato, the second instance with reference to man’s "feet." This Psalm verse is quoted in 1 Cor 15.27 or in the larger context of hupotasso discussed above: all things->Son->Father ("all in all").

These two sentences follow in the same verse the concluding citation from Psalm Eight, vs. 6 and which continue the theme of hupotasso, a key word to distinguish between the angels and Christ as respective "messengers."

Anupotaktos: an adjective (a + hupotasso) for "not subjected" or not under the control of Jesus Christ. "Not open to the charge of being profligate or insubordinate" [Tit 1.6].

As it is (nun): or "now," referring to present reality as opposed to "the world to come" of vs. 5 and can intimate the realm of chronos as opposed to kairos. Note that the English "now" which begins the first sentence is lacking in the Greek. Nun serves to introduce the sense of sight (horao, verb) within chronos-logical time. This verb has ta panta (everything) as its object and implies that there are some things subject to God and others which are not. The other four senses (hearing, smelling, tasting and feeling) are omitted. The sentence under consideration can include those persons in the church who have submitted themselves to its authority and therefore to that of Jesus Christ. Presumably, that would include humanity as understood at this early date of the church’s development.

The object of seeing (blepo) is Jesus, that is, as a person living in a particular time and place as opposed to the come-and-go nature of angels depicted throughout the Old and New Testaments. Such human seeing has a time span of a little while (brachu; cf. vs. 7) which would presumably embrace the time from Jesus’ birth to his death but not beyond, that is, from his resurrection which begins in time and extends through eternity.

The author to Hebrews beholds Jesus–rather "we," the members of the church–crowned (stephanoo, vs. 7) with glory and honor, to cite Ps 8.5 once again. This two-fold splendor results (dia, because of in the sense of "through") death’s suffering (pathema). "I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us" [Rom 8.18]. Note the phrase present time (nun kairos), or what might be termed a "now-special occurrence" which harmonizes with the "little while" of the verse under consideration.

While attention is brought to bear upon the "little while" of Jesus’ earthly life, the central point is death which is made more evident by so that (hopos). This adverb brings readers to Jesus’ experience of death, better, his tasting (geuomai) of it which implies ingesting death.

Grace (charis): here, "of God" which can be seen as opposite to the reality of death. Such grace is intended for all, pantos being in the genitive which geuomai takes. Such "all-ness" is not specified as belonging to those persons who belong to the church but appears to be inclusive.

Fitting (prepo): a somewhat generic term which suggests an action taken in accord with a beneficial, overall plan which is usually manifest. Its object is Jesus Christ presented in terms of two uses of the same preposition, dia (for, by...in the sense of "through-ness"); the first is in the accusative case and the second, the genitive. Both have all (ta panta) as object, literally, "the all." The Greek text lacks a verb here, "exist."

The first dia or "through-ness" suggests that created beings are in a state of passage, that is, through the person of Jesus Christ. The second dia can relate to their being generated, that is, being "of" him. By way of side note, it may be helpful to read the first chapter of Ephesians which contains numerous uses of prepositions, especially en and eis, with regard to the person of Christ.

This two-fold accent upon dia is further clarified by the Father engaged in the act of bringing (ago: in the sense of leading) "many sons to (eis, into) glory" (doxa). Here doxa is a terminus, as it were, of the Father’s leading. The glory of Hebrews is reminiscent of Jn 17.24: "Father, I desire that they also whom you have given me may be with me where I am, to behold my glory which you have given me in your love for me before the foundation of the world." Thus doxa is a being-with (meta) Christ in a "place" before the world’s foundation.

Pioneer (archegos): closely related to arche as first noted in 1.11, the first principle of creation, only here this principle is embodied as a (divine) person. Archegos generally applies to the founder of a city. For another use, cf. Acts 3.15: "And killed the Author of life whom God raised from the dead." Keeping in mind the sense of this word related to a city (polis), it can be paralleled with the heavenly Jerusalem "coming down out of heaven from God" [Rev 21.10], more specifically, as pertaining to its twelve foundations described in vss. 15-21.

In the verse at hand, archegos is related to salvation (soteria) which is the person of Jesus Christ himself. The pioneer requires being made perfect (teleioo) or being made "complete" in the sense of telos, which in turn, connotes a predetermined or worked-out plan. "I in them and you in me, that they may become perfectly one" [Jn 17.23].

Suffering (pathema): cf. 2.9, "suffering of death." In the verse at hand, the preposition dia is used. Note that pathema is related to pathos, feeling, affection, and thus to suffer means to feel something thoroughly.

A close identity between Jesus Christ who effects sanctity (hagiazo) and those human beings who receive it. "Sanctify them in the truth; your word is truth" [Jn 17.17]. For a parallel meaning of the same verb, cf. 1 Pt 3.15: "But in your hearts reverence Christ as Lord."

For the English "one origin" the Greek text has "all (pantes) from one (hen)" which applies to God the Father as source both of Christ and those sanctified by him.

Proclaim (apaggello): future tense is used here indicating that Christ is uttering these words in advance of his mission or incarnation. These words are reminiscent of Christ’s reading of Isaiah at the beginning of his ministry: "Today this scripture has been fulfilled in your hearing" [Lk 4.21]. For another sense of this verb, cf. Jn 16.25: "The hour is coming when I shall no longer speak to you in figures but tell you plainly of the Father."

The object of proclamation is God’s name or onoma to "my brethren" or those who are sanctified which ultimately can be traced to Ex 3.14: "I am who am" which alternately reads as "I am what I am" or "I will be what I will be." Note that YHWH applies to God the Father whereas Christ applies to Jesus, the Anointed One.

In addition to this proclamation, vs. 12 adds praise (humneo) which connotes the singing of a hymn. Such hymn/praise has a specific location, "in the midst of the congregation" (ekklesia) or "church," that is, in its very center.

These two quotes are from Is 8, vss. 17 and 18 respectively; the words "and again" serve to link them together, that is, to demonstrate the connection between God, Christ and people. The Hebrew text of the former reads "I will hope (qawah) in him." This verb also means "to be strong" and implies a type of "strong expectation." The Greek of vs. 13 reads literally, "upon (epi) him" in conjunction with the verb peitho which also means "to persuade."

Idou ego: or "behold I" to indicate both readiness and sudden appearance along with "children." For a similar sentiment, cf. Lk 1.38: "And Mary said, ‘Behold, I am the handmaid of the Lord; let it be to me according to your word.’"

Another reference to children (paidion, singular), the first one being in vs. 13. These persons have a share (koinoneo) in human nature, a typical expression of the time being "flesh and blood." This verb is one frequently associated with the New Testament alternately translated as "fellowship," "communion." "No church entered into partnership with me in giving and receiving except you only" [Phil 4.15].

Likewise (paraplesios): an adverb used to balance since (epei) which states the condition of humanity in order to introduce a similarity with regard to Christ. The notion of balance/comparison is demonstrated by the preposition para (beside) coupled with the adjective plesios (near, close).

Paraplesios is used with the verb metecho, to partake; note the preposition meta (with) prefixed to the verb echo, to have, i.e., "to have-with."

That (hina): a conjunction with fills out or completes epei and paraplesios, since and likewise. Mention of death intimates human nature in terms of flesh and blood. Here death is not presented as an obstacle but as a implement for destruction (katargeo, verb). Note the preposition kata (according to) prefixed to the verb argeo, to lie idle. The point is to bring an adversarial force to a standstill. "Cut it down. Why should it use up the ground" [Lk 13.7]?

The verse at hand does not have Christ destroy death per se but the devil (diabolos) who has the power (kratos) of death. If this person is brought to ruin then death will similarly come to and end. "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" [Mt 4.1].

In addition to destroying the devil who has the power of death, the author includes another category, those with the "fear (phobos) of death." From this Christ delivers (apallasso) people. Such fear creates bondage (douleia). "For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship" [Rom 8.15]. Such bondage is not temporary but lasts as long as a person is alive.

Concern (epilambano): note the preposition epi (upon) prefixed to the verb, a "laying hold of." Thus "concern" signifies a taking into possession, of incorporation by Jesus Christ, the object being Abraham’s descendants (sperma). This term literally means "seed." "And not all are children of Abraham because they are his descendants" [Rom 9.7]. This verse hearkens back to Gen 21.12: "But God said to Abraham...‘for through Isaac shall your descendants be named."

In every respect (kata panta): literally, "according to all." Here it relates to Christ’s brethren (adelphos) which contrasts with its opposite, douleia, in vs. 15.

Had (opheilo): in the sense of following an obligation which in this context are the "descendants of Abraham." Such obligation appears greater than the person of Christ to which must conform. For example, the obligation under consideration bears a certain parallel with statements in the New Testament as related to the Old such as Jn 13.18: "That the scripture may be fulfilled."

To be like (homoioo): the kata noted just above suggests something akin to following a plan after which Jesus Christ himself had patterned. Consider this in light of Gen 1.26 which uses a noun derived from this verb: "Let us make man in our image, after our likeness." Homoiosis is more dynamic, in the process of becoming, and seems founded on the static eikon or image. For another use of the same verb: "Do not be like them, for your father knows what you need before you ask him" [Mt 6.8].

In the second half of vs. 17 such being-like now assumes a more specific form, high priest (archiereus), which has its roots in the Old Testament: "The priest who is chief among his brethren upon whose head the anointing oil is poured" [Lev 21.10]. More often than not, this term in the New Testament pertains to those associated with the religious and political system in Jerusalem and which was opposed to Jesus’ teaching, etc. Note the word arche (beginning) prefixed to the root hierus.

Almost as if the author of Hebrews had the negative meaning of the term in mind, he calls Jesus the "high priest" as merciful (eleemon) and faithful (pistos). This is the first time archiereus is used in Hebrews; it soon forms an essential element of the letter.

In the service of God (ta pros ton theon): literally, "the (things) to God." Note the preposition which indicates direction-towards-which, as if to indicate that Christ as high priest is constantly making offerings to God.

Make expiation (hilaskomai): a verb with a reflexive connotation, that is, with reference to the person engaged in the action it signifies. The verb also means "to render propitious to oneself," "to conciliate to oneself." It is as though the things (ta) which are oriented towards (pros) God the Father by Jesus Christ are the expiation itself...not only regarding the Father but by reason of hilaskomai’s reflexive nature, for Christ as well. Cf. Heb 4.15: "For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are."

1) suffered (pascho): the verb, while in the perfect tense, suggests a completed (past) action which endures into the present. "For to this you have been called, because Christ also suffered for you, leaving you an example, that you should follow in his steps" [1 Pt 2.21]. A certain parallel can be drawn here of Christ as harchierus and hupogrammos (example). The latter more specifically means a "writing copy" or something given to students to learn all the letters of the alphabet, that is, by copying them.

2) tempted (peirazo): The verb dunamai (able) imparts not so much a condescending attitude but a willingness to help. Peirazo is reminiscent of Christ’s temptation by the devil in the desert: "And he was in the wilderness forty days, tempted by Satan" [Mk 1.13]. Perhaps the special meaning of forty days can be brought to bear on the verse at hand, that is, as reminiscent of Israel’s time of wandering.

To help (boetheo): the natural consequence of Christ having suffered and having been tempted. "But if you can do anything, have pity on us and help us" [Mk 9.22]. Since Hebrews has been drawing a distinction between angels and the divinity of Jesus Christ, such help is interesting to view in light of Mt 4.11 as pertaining to Christ’s temptation by Satan: "Then the devil left him, and behold, angels came and ministered to him." The verb diakoneo is used here which has a broader sense of help in addition to providing for one’s physical needs.

Therefore (othen): this word serves to introduce the theme of Chapter Three, Christ’s superiority to Moses after having established the difference in the "messenger-nature" of Jesus Christ and the angels. Othen literally translates as "from which," that is, from the vantage point of this now established distinction.

"Holy (hagios) brethren:" addressed by the author to his readers, the use of which is not found otherwise in the New Testament and alludes to the fact that they have been brought to glory (cf. 2.10, etc.).

This readers’ holiness derives from the fact that they share (metecho, as in 2.14 or "have-with") a "heavenly call" (klesis), that is, as not deriving from themselves but from God. As noted in 2.14, metecho has the preposition meta (with) prefixed to the verb "to have" and can alternately mean "to have with" as distinguished from "to have in."

This verse is reminiscent of Eph 1.3: "Blessed be the God and Father of our Lord Jesus Christ who has blessed us in Christ with every spiritual blessing in the heavenly places." Here epouranios is used ("place" included in the adjective) as in the verse under consideration; note the preposition epi (upon) prefixed to ouranos, i.e., "upon the heavens." For another reference to klesis, cf. 2 Pt 1.10: "Be the more zealous to confirm your call and election, for if you do this you will never fall."

Once the "having-with" (meta) has been implanted in the readers’ ("holy brethren") minds, the author bids them to consider (katanoeo) Jesus. Note the preposition kata (according to) prefixed to the verb noeo; it is as though the readers are to apply their minds (nous) "according" to Jesus, as if they were to follow him after a given preordained plan not so much in the physical sense but spiritually. "Jesus" is used here as opposed to "Christ" or "Jesus Christ" which seems to stress the personal element between him and the persons addressed by the author of Hebrews.

1) the apostle (ho apostolos): the definite article is inserted; it distinguishes Jesus from the twelve apostles as well as inferring that he is the "pioneer of their salvation" [2.10]. Furthermore, ho apostolos–as one who is sent (i.e., the verbal root)–is parallel to Jesus has having been sent from God, that is, the distinction Chapter One made between this divine sending and that with regard to the angels.

2) high priest (archierus): cf. 2.17. Here Jesus performs this ministry with respect to "our confession" (homologia); there it is with respect to the "service of God." Note the first person plural, i.e., "holy brethren." "You will glorify God by your obedience in acknowledging the gospel of Christ" [2 Cor 9.13].

Appointed (poieo): the simple verb "to make" is used and refers to God the Father as the agent who is not explicitly mentioned. Perhaps this is to demonstrate the continuation and fulfillment of the New Testament from the Old, for example, by introducing the person of Moses.

The second half of vs. 2 is a direct quote from Num 12.7: "Not so with my servant Moses; he is entrusted with all my house." Vs. 7 is situated within the larger context of God revealing himself to persons in dreams (cf. vs. 6). The preeminence of Moses is more clearly brought out in vs. 8: "With him I speak mouth to mouth, clearly, and not in dark speech; and he beholds the form of the Lord." Such mouth-to-mouth speaking can be related to kissing: "Let him kiss me with the kisses of his mouth" [Sg. 1.1]. The Hebrew temunah is used for form; it is used negatively in Ex 20.4. The LXX uses doxa (glory) and contrasts it with ainigma (dark speech).

"God’s house" (oikos): this term refers to Israel which Moses guided; it can imply Moses having received a copy of God’s house on Mount Sinai, more specifically, the divine tabernacle which, like Israel under the leadership of Moses, was not permanent but subject to forty year’s wandering in the desert. The Greek text of Hebrews has "all his house;" also, it lacks faithful (pistos) which is applied only to Jesus. The conjugation hos (as) signifies a shift of Jesus’ faithfulness to Moses, the latter being derivative of the former.

In the verse at hand, both Moses and Jesus Christ are presented in terms of builder (kataskeuazo, aorist active participle used) and house (oikos). The verbal root suggests furnishing and adorning as well as the construction itself. For another use of this verb: "Behold, I send my messenger before your face who shall prepare your way before you" [Mt 11.10, quoting Mal 3.1].

Counted (axioo): in the sense of being judged worthy and deserving. This verb is used impersonally, with no explicit mention of who is doing the estimation. Such indefiniteness is intentional in that it can include God as well as Israel and the Church.

More (pleion): followed by the genitive of comparison, that is, Christ and Moses, with respect to glory (doxa). Cf. 2 Cor 3.7-8 which situates this doxa in better perspective: "...the Israelites could not look at Moses’ face because of its brightness, fading as this was, will not the dispensation of the Spirit be attended with greater splendor?"

Such doxa is presented in terms of degrees, of honor (time). "Outdo one another in showing honor" [Rom 12.10].

A verse in parentheses according to the RSV version, almost as a footnote to vs. 3. Both verses contain the word gar (yet, for, respectively), which heightens the character of the comparison between Moses and Christ.

The verb kataskeuazo is used again as well as the nominative singular aorist participle, builder. The notion of furnishing and adornment noted in vs. 3 with respect to kataskeuazo applies to all things (panta) which can include the physical world as well as humanity. I.e., the fundamental notion is that of getting a dwelling ready for habitation (and furnishing it); this habitation may be taken as a foreshadow of the heavenly Jerusalem described at the end of the Book of Revelation.

This verse contains a partial quote from Num 12.7 which is also used in vs. 2 only here adds that Moses was a servant (therapon), a term which differs from doulos slave) in that it suggests servant-as-attendant, that is, an office willingly undertaken as used by the LXX of Jos 1.2: "Moses my servant is dead." Here oikos (house) can refer to the tabernacle Moses, a likeness he received on Mount Sinai and in which Joshua remained: "When Moses turned again into the camp, his therapon Joshua the son of Nun, a young man, did not depart from the tent."

Faithful (pistos): again, as in vs. 2, which is the Greek equivalent to the Hebrew ‘amun from which "amen" derives and in the context of house, denotes the stability shown by Joshua’s example, the successor of Moses.

Testify (marturion): the noun is used here with the preposition eis (into), again suggesting stability of remaining in the divine house which can be expanded into the wider "house" of Israel.

To be spoken (laleo): future passive participle is used here; the English "later" is lacking in the Greek text but implied in the form of this verb. Perhaps an example of this "later-ness" is Moses’ presence along with Elijah at the transfiguration of Christ: "And behold, there appeared to them Moses and Elijah, talking with (sullaleo) him" [Mt 17.3].

A continuation of vs. 5 introduced by kai (but); it can also translate as "and." Here Christ is over (epi) the divine house as opposed to Moses who was faithful in (en) the same house. Compare him as son (huios) with Moses as therapon noted in the last verse.

The people to whom the author of Hebrews addresses his letter uses the first person plural with respect to God’s house "epi" which Christ is situated. Such a promise has a condition, namely, our holding fast (kataskeuazo): cf. vss. 3 and 4 which use this verb as "builder" and "to build." In other words, kataskeuazo suggests both a finished product and the process of constructing it. The verb has two objects:

1) confidence (parresia): alternately, "boldness" and "confidence" with respect to freedom of speech by the citizen of a city-state. "In whom we have boldness and confidence of access through our faith in him" [Eph 3.12].

2) pride (kauchema): more specifically as pertaining to boasting which can be positive or negative. "Your boasting is not good" [1 Cor 5.6]. In the verse at hand, kauchema is in conjunction with hope (elpis), the genitive case being used.

In sum, parresia and kauchema are both "built" and the "builders" with respect to Christ being "epi" God’s house.

The beginning of a quote from Psalm 95, verses 7 through 11 which, as the author states, comes from the Holy Spirit or Pneuma. Since pneuma also means "breath," another way of looking at the way the Holy Spirit speaks in these verses as a way of breathing, of exhaling. Since these five verses form a single unit, they may be outlined as follows, keeping in mind the Notes to the Psalter elsewhere on this Home Page to which the reader may refer. Remarks will be limited to the Greek text as opposed to the original Hebrew:

Vs. 7: When (ean): it can alternately translate as "if." With this in mind, there is the chance that a person will neither hear nor recognize the Holy Spirit. Accent upon today (semeron) suggests a special occasion or kairos event as well as heightening the possibility that a person may hear this speaking yet not accept its content. As for the voice, cf. Acts 2.2: "And suddenly a sound came from heaven like the rush of a mighty wind." Note the parallel between suddenly (aphno) and semeron.

Vs. 8: Harden (skleruno): literally, "to dry up," "to harden." With this in mind, the verb suggests not simply becoming resistant to the Spirit’s breathing but losing one’s vital moisture, as it were, by this breathing. "But when some were stubborn and disbelieved, speaking evil of the Way before the congregation, he withdrew from them" [Acts 19.9]. Such "drying up" is with regards to the human heart (kardia), that is, the vital beat of this organ withering away.

Day of rebellion: (parapikrasmos): the Greek translation of the Hebrew Meribah ("conflict"). Cf. Ex 17.17 for an account of this rebellion by Israel when Moses struck the rock and caused water to issue forth. Note that God says to him (vs. 6), "Behold, I will stand before you there on the rock at Horeb" and then adds, "and you shall strike the rock and water shall come out of it that the people may drink." In the context of the verse at hand, this water may be equated with the breath (pneuma) of the Holy Spirit (Pneuma).

On the day (kata ten hemeran): note the preposition kata, an alternate translation as according. Compare "day" with "today" of vs. 7. This shift connotes a refinement, if you will, making that occasion...kairos...of testing (peirasmos) "kata" it, according to its’ full length. For a reference to peirasmos, cf. Lk 8.13: "But these have no root, they believe for a while and in time of temptation fall away." Kairos is used here for time.

Vs. 9: where (ou): reference is to a specific place, the "desert" of vs. 8, as opposed to the two facets of time already noted. "Fathers" indicates that little or no spacial/temporal gap exists between these ancestors and the present generation as far as putting God to the test is concerned.

Works (ergon): or those wonders which God had performed for Israel during its forty years’ wondering in the Sinai desert. The psalmist as well as the author of Hebrews wish to highlight the contrast between such works and putting God to the test. The forty years may be taken as another type of kairos, a special occasion.

Vs. 10: Provoked (prosochthizo): or "to be laden down, burdened." Note the preposition pros, towards, with respect to the verbal root ochtheo; it indicates a heightened sense of rage.

Go astray (planao): or "to wander," here not spatially but "in their hearts." Such deviation does not last for a given period of time but always (aei). The Greek text has the singular "heart."

Knowledge (ginosko, verb) is used with respect to the plural ways (hodos) which belong to God. Compare with Jn 1.23, John the Baptist’s citation of Is 40.3: "Make straight the (singular) way of the Lord."

Vs. 11: Wrath (orge): this term can apply to any impulse or impetuous desire of the soul. Here God makes an oath as a result of intense anger, namely, that Israel will not enter his rest (katapausis). Cf. 4.1: "Therefore, while the promise of entering his rest remains." The Greek text has the preposition eis (into) twice: enter (eis-erchomai) and into with respect to katapausis, indicating a full entry which in this context God swears he will not permit. "What is the place of my rest" [Is 66.1]?

The author of Hebrews resumes his discourse after the citation from Psalm 95. He continues to spell out its theme of warning by the words take care (blepo) which basically means "to see." The object of this seeing is the heart (kardia) of those persons the author addresses which is considered as the fountain and seat of thoughts, passions and desires. "Why do you think evil in your hearts" [Mt 9.4]?

The heart has two qualities: evil (poneros) and unbelieving (apistia); the latter is a noun using the genitive of quality. Both are present "in (en) you."

The in-ness of evil and unbelieving are pictured spatially in the sense of causing people to fall away (aphistami) "from the living God." Note the two-fold use of the preposition apo (from): in the verb itself and with respect to God. The author does not simply posit the term "God" but the "living God" as if the adjective was intended to strike fear into his listeners. For another used of the verb aphistami, cf. Lk 8.13: "They believe for a while and in time of temptation fall away."

Exhort (parakaleo): this verb is prefixed by the preposition para (besides) and suggests a calling aside from a person’s normal routine or way of behavior. For an alternate meaning, cf. Rom 12.1: "I appeal to you therefore, brethren,...to present your bodies as a living sacrifice." Parakaleo is the verb for Paraclete, the Holy Spirit, i.e., the One who "calls-aside."

"Each day:" that is, through the temporal succession of days which here the author of Hebrews calls (kaleo...parakaleo) today (semeron). He wishes to show the unity between semeron as a kairos event or special occasion and this temporal succession of "each day." Semeron hearkens back to 3.7: "Today, when you hear his voice" or Ps 95.7.

Harden (skleruno): also as in 3.8; here it is in reference to sin’s deceitfulness (apate). Note an alternate meaning: "But the cares of the world, and the delight in riches, and the desire for other things, enter in and choke the word, and it proves unfruitful" [Mk 4.19]. This verse is in the broader context of seeds falling on different types of ground. The hardness of skleruno may be likened to the "rocky ground" of vs. 16.

Share (metchos): a noun in Greek from the verb metecho first noted in 2.14, a "having with" (meta); here it is used directly with regard to the person of Christ. This participation is conditional, that is, it depends upon a holding or katecho. One meaning of the preposition kata is according to; thus the verb is a "holding in accord with" in contrast to the "sharing with" of metchos.

The object of katecho: confidence (hupostasis) which infers the essence of a thing, that which has real being or the ground on which something rests. "What I am saying I say not with the Lord’s authority but as a fool, in this boastful confidence" [2Cor 11.17].

The confidence of vs. 14 is specified as being first (arche) which most likely hearkens back to the listeners’ first acknowledgment of Jesus Christ. Cf. 1.10: "You, Lord, did found the earth in the beginning." Use of arche in the verse at hand is interesting in that we have its opposite, end (telos) in the sense of completion and perfection. For use of this term’s verbal root, cf. 2.10: "...should make the pioneer of their salvation perfect through suffering." Thus the sharing in Christ, the meta-echo with him, is essentially the same whether at arche or telos. It depends upon holding (the kata-echo) of this arche-confidence or remaining bebaios, firm.

A continuation of the previous verse, this one presupposing that the delineation of arche/telos is kept in mind. Here the author again cites from Psalm 95 as in vss. 7-8. He prefaces his citation with the authority of Scripture ("while it is said") to support his use of these verses with respect to Jesus Christ. This English phrase in Greek reads legesthai with the preposition en (to) which may be taken as either temporal or causal.

-heard (akouo)/rebellious (parakikraino): those who left Egypt under Moses’ leadership. The Greek text reads "through (dia) Moses."

-vs. 17: provoked (prosochthizo): those who sinned and died in the wilderness.

-vs. 18: swear (omnumi)/not to enter rest (katapausis): disobedient (apeitheo).

So (kai): use of this word implies its alternate meaning of "and" as if to bring to dramatic conclusion the purpose of the author’s asking the just mentioned rhetorical questions.

Note the contrast between two prepositions: the eis of enter (eiserchomai) and the dia (through, by) related to unbelief. It is interesting to observe that Israel did enter the Promised Land after wandering forty years in the Sinai wilderness but Moses did not. "For you shall see the land before you; but you shall not go there, into the land which I give to the people of Israel" [Dt 32.52]. This closing note upon entering/not entering serves as an introduction to the next chapter.

The Greek text begins with "let us fear" (phobeo), the object being judged, more specifically, with regard to not having attained divine rest.

Kataleipo is the verb for to remain and suggests the temporary presence of a divine offer. This term also connotes a leaving behind, of missing something which one has intended. For another sense of the same verb, that is, with a positive meaning, cf. Mt 19.5: "For this reason a man shall leave his father and mother and be joined to his wife."

Promise (epaggelia): more specifically, an announcement and the object of kataleipomai. "The law...does not annul a covenant previously ratified by God so as to make the promise void" [Gal 3.17]. Here the law is viewed as secondary compared with the divine promise. Note the noun itself: the preposition epi (on, upon) prefixed to the root aggello (to announce; verbal root for "angel").

The goal presented in vs. 1 is rest (katapausis) as noted in 3.11 in conjunction with Ps 95. Cf. the verb to enter (eiserchomai) prefixed by the preposition eis (into) which is also used with regard to the noun. The notion is a full entry with regard to divine rest.

To fail (hustereo): denotes a falling behind as when not being able to keep pace with an army or runners in a race. "All these I have observed; what do I still lack" [Mt 19.20]?

Good news (euaggelizo): literally, "have become good news-ed." The verb is used here denoting that the author’s readers have become the object of such tidings and have fully absorbed by it.

For...as (kai...kakeinoi): two words which set up a comparison between the current readers of Hebrews and Israel as depicted in the context of Ps 95 cited earlier in the Letter. The latter came first temporally, so the author wishes to point out the manner by which they "have been good news-ed" with respect to entering the divine rest of vs. 1. One example of this first promise is Num 14.8: "If the Lord delights in us, he will bring us into this land and give it to us, a land which flows with milk and honey." This and other references pertaining to Israel entering the Promised Land/rest is suggested as a model for current readers to examine in order to better comprehend their having become "good news-ed" through Jesus Christ.

Message (ho logos tes akoes): better, "the word of hearing" which implies active attention as well as absorption. "You shall indeed hear (akoe) but never understand" [Mt 13.14; Is 6.9].

Meet (