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Hebrews 7:1-3: For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without ...


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The writer of Hebrews demonstrates an extensive knowledge of the Old Testament and the LXX in particular. Sheepskin In Hebrews 11:37 we read ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς (sheep skin), ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι. The LXX has five references to the same same word all in ...


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The first two chapters of this letter includes a dozen or more quotes or references to the Hebrew Bible or other Jewish literature. Verse 5b quotes 2 Samuel 7:14 wherein Nathan tells David that the Lord 'will' raise up his offspring to build a temple and sit on the throne after him, that the Lord 'will' be a father to him and he 'will' be the Lord's son. ...


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Although he was a son, he learned obedience through what he suffered. And being made perfect (τελειωθεὶς), he became the source of eternal salvation to all who obey him, being designated by God a high priest after the order of Melchizedek. (Hebrews 5:8-10 ESV) How this applies to Jesus who was already perfect can be seen in how the word is used ...


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Yes, the Aaronic priesthood was established many centuries after Abram met Melchizedek the priest, according to the timeline of the biblical story. But priesthood is not unique to the religion of YHWH. Many religions, then as now, have priests. The Hebrew Bible also mentions priests of Egypt (e.g. Gen.47:22) and Midian (e.g. Ex.2:16) prior to the ...


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"μετατιθεμένης"(metatithemenes-being changed) is from "metatithemi" passive of an office the mode of conferring which is changed, Hebrews 7:12; 71 τί εἰς τί, to turn one thing into another (τινα εἰς πτηνην φύσιν,(from Thayer's Lexicon) This is Aorist passive; the Law itself has not changed, but the 'object of change'(High Priesthood of Christ) ...


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Heb. 1:8 is a quotation of Psa. 45:7 (v. 8 according to Masoretic verse numbering). In Psa. 45:7, it is written, אָהַבְתָּ צֶּדֶק וַתִּשְׂנָא רֶשַׁע עַל כֵּן מְשָׁחֲךָ אֱלֹהִים אֱלֹהֶיךָ שֶׁמֶן שָׂשׂוֹן מֵחֲבֵרֶךָ The word in question is מֵחֲבֵרֶךָ, which consists of the prepositional -מ prefixed to the word חֲבֵרֶךָ, meaning "your (sg.) ...


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The first instance, being in the perfect tense, indicates a completed past action with present results. The second instance, being in the imperfect, indicates a progressive or continuous past action. If the author of Hebrews was writing a translation of the KJV, then he should have used the same tense, possibly the aorist, but that's not the situation. ...


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As the OP correctly notes, Hebrews 1:6: ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ. (Westcott and Hort) And again, when he brings the firstborn into the world, he says, “Let all God's angels worship him.” (ESV) is most likely a quote of an LXX version of Deuteronomy 32:43 ...


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Take note that Hebrew 1 shows that Jesus is different from the angels in that he is related ontologically with God the Father that is why it's really more probable that the author of Hebrews wanted to convey that Jesus is God (in the strictess sense of the word) who sits on an everlasting throne because the immediate context shows that Jesus is God's only ...


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Koulaki Megalo Etymologiko Liddell & Scott, Greek-English Lexicon ὑπό C.WITH ACCUS. II.of subjection, ποιεῖσθαι ὑπὸ σφᾶς id=Thuc., etc. Georg Autenrieth's Homeric Lexicon μένω c. c. acc. & inf., wait “οὐκ ἔμειν᾽ ἐλθεῖν τράπεζαν νυμφίαν” P. 3.16 The word ὑπέμεινεν in the context implies "waiting patiently", or "submitted unto", or "resolved ...


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A subject (A) in the nominative case plus οὐ δύναται plus infinitive (B) and ἀδύνατον plus a noun (A) in the accusative case plus an infinitive (B) are both correct classical Greek ways of saying "A cannot do B". There is no difference in meaning. See, for example, Smyth §2000 - §2002.


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The grammatical structure found in Hebrews 6:6 appears to be the impersonal use of the predicate adjective in the neuter case (nominative singular form). That is, “it is impossible..." The subject is an infinitive, general thought (Smyth §1047), or statement of general truth (Smyth §1048). In other words, this grammatical structure is a blanket statement of ...


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μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισίν, not who leave behind the leading ourselves together upon, just as a custom to some, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν. rather who call beside, and to so much more as much as you all look at the day approaching. The next clause gives the ...


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Exegesis Jeremiah 31:34 is part of a prophecy about a "New Covenant" which would one day be instituted between God and Israel. The passage describes the nature of this New Covenant under which they would one day live: “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them ...


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Jacob is correct that the audience is somewhat of a mystery (though we do know quite a bit about them), but incorrect that this leaves us unable to answer your question. The New Covenant believers addressed in Hebrews met in homes (as did every other New Covenant congregation prior to the 3rd century). They met over a meal, sometimes called the "love ...


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Im going to go out on a limb and say no we don't know where the Christians in Hebrews 10:25 had their assemblies. There appears to be no internal or external evidence to suggest this passage implies a particular type or size of meeting. The reason for this answer is that reputable commentaries aren't even on agreement on the matter of who Hebrews was ...


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The first reference is in Hebrews 3:11 where it's referring to Psalm 95:11, which is אֶל־מְנוּחָתִי (into my resting place). There are two things that this concept is being used to allude to: 1) Psalm 95 and Hebrews 3 are using it (and its Greek equivalent) to refer to the promised land. 2) Heb 4:9 uses it to allude to the Sabbath. This motif of "entering ...


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The context is pretty normative here. Heb 4:4 relates "rest" to the Sabbath: as one text says, referring to the seventh day: And God rested on the seventh day after all the work he had been doing. (NJB) Hebrews 4:5 relates it to the (final) resting "place" as well: And, again, the passage above says: They will never reach my place of rest. ...


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Faith has a variety of applications. For example it can be to believe something specific requiring discernment in each instance and it is used to denote the covenant of eternal inheritance in contrast to Sinai. When used with hope Paul is drawing on the deeply entrenched and traditional Rabbinic teaching of emunah and bitachon - faith and trust - a very ...


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I'm new here and hope that it is ok for me to quote the following: Source: http://ichthys.com/mail-crucify%20afresh.htm Hebrews 6:4-6 is another one of those famous (or infamous) passages that is generally misunderstood. The key portion is the participial phrase in verse six anastaurountes heautois ton huion tou theou kai paradeigmatizontes - ...


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From the perspective of those who delivered over Jesus to be crucified, the reason was simple: he was a false Messiah. From the Jewish perspective, false Messiahs who seemed to them to be setting aside the Law of Moses were worthy to die. From the Roman perspective, someone who made themselves out to be a king was a usurper, so it was the duty of the friends ...


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Question Restatement In Hebrews 4:9, what does the word "σαββατισμὸς, sabbatismos" mean, and what is the methodology to interpret / translate this word? Hebrews 4:9, NASB- So there remains a "Sabbath rest, (σαββατισμὸς)" for the people of God. Issues: Sabbath, is not a Greek expression, but rather a Hebrew one. The word "rest" is not actually in the ...



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