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  • PARALLEL BIBLE - Hebrews 2:13


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

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    King James Bible - Hebrew 2:13

    And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

    World English Bible

    Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me."

    Douay-Rheims - Hebrew 2:13

    And again: I will put my trust in him. And again: Behold I and my children, whom God hath given me.

    Webster's Bible Translation

    And again, I will put my trust in him. And again, Behold, I, and the children which God hath given me.

    Greek Textus Receptus


    και
    2532 παλιν 3825 εγω 1473 εσομαι 2071 5704 πεποιθως 3982 5756 επ 1909 αυτω 846 και 2532 παλιν 3825 ιδου 2400 5628 εγω 1473 και 2532 τα 3588 παιδια 3813 α 3739 μοι 3427 εδωκεν 1325 5656 ο 3588 θεος 2316

    Treasury of Scriptural Knowledge

    VERSE (13) -
    2Sa 22:3 Ps 16:1; 18:2; 36:7,8; 91:2 Isa 12:2; 50:7-9 Mt 27:43

    SEV Biblia, Chapter 2:13

    Y otra vez: Yo confiar en l. Y otra vez: He aquí, yo y los hijos que Dios me dio.

    Clarke's Bible Commentary - Hebrew 2:13

    Verse 13. I will put my
    trust in him.] It is not clear to what express place of Scripture the apostle refers: words to this effect frequently occur; but the place most probably is Psa xviii. 2, several parts of which psalm seem to belong to the Messiah.

    Behold I and the children which God hath given me.] This is taken from Isa. viii. 18. The apostle does not intend to say that the portions which he has quoted have any particular reference, taken by themselves, to the subject in question; they are only catch-words of whole paragraphs, which, taken together, are full to the point; because they are prophecies of the Messiah, and are fulfilled in him. This is evident from the last quotation: Behold I and the children whom the Lord hath given me are for signs and for wonders in Israel. Jesus and his disciples wrought a multitude of the most stupendous signs and wonders in Israel. The expression also may include all genuine Christians; they are for signs and wonders throughout the earth. And as to the 18th Psalm, the principal part of it seems to refer to Christ's sufferings; but the miracles which were wrought at his crucifixion, the destruction of the Jewish state and polity, the calling of the Gentiles, and the establishment of the Christian Church, appear also to be intended. See among others the following passages: SUFFERINGS-The sorrows of death compassed me-in my distress I called upon the Lord.

    MIRACLES at the crucifixion-The earth shook and trembled-and darkness was under his feet. DESTRUCTION of the Jewish state- I have pursued mine enemies and overtaken them; they are fallen under my feet. CALLING of the GENTILES-Thou hast made me head of the heathen; a people whom I have never known shall serve me; as soon as they hear of me-they shall obey me, &c., &c. A principal design of the apostle is to show that such scriptures are prophecies of the Messiah; that they plainly refer to his appearing in the flesh in Israel; and that they have all been fulfilled in Jesus Christ, and the calling of the Gentiles to the privileges of the Gospel. To establish these points was of great importance.


    John Gill's Bible Commentary

    Ver. 13. And again, I will put my trust in him , etc..] These words are taken not from ( Isaiah 8:17) where, in the Septuagint version, is a like phrase; for they are not the words of the Messiah there, but of the prophet; and besides, the apostle disjoins them from the following words, which stand there, by saying, and again; but they are cited from ( Psalm 18:2) in which psalm are many things which have respect to the Messiah, and his times; the person spoken of is said to be made the head of the Heathen, to whom unknown people yield a voluntary submission, and the name of God is praised among the Gentiles, ( Psalm 18:43,49). The Targum upon it makes mention of the Messiah in ( Psalm 18:32) and he is manifestly spoken of under the name of David, in ( Psalm 18:50) and which verse is applied to the Messiah, by the Jews, both ancient and modern f33 : and these words are very applicable to him, for as man he had every grace of the Spirit in him; and this of faith, and also of hope, very early appeared in him; he trusted in God for the daily supplies of life, and that he would help him in, and through the work of man's salvation; (see Psalm 22:9,10 Isaiah 50:7-9) he committed his Spirit into his hands at death, with confidence, and believed he would raise his body from the dead; and he trusted him with his own glory, and the salvation of his people: and this is a citation pertinent to the purpose, showing that Christ and his people are one, and that they are brethren; for he must be man, since, as God, he could not be said to trust; and he must be a man of sorrows and distress, to stand in need of trusting in God. And again, behold I and the children which God hath given me ; this is a citation from ( Isaiah 8:18) in which prophecy is a denunciation of God's judgments upon Israel, by the Assyrians, when God's own people among them are comforted with a promise of the Messiah, who is described as the Lord of hosts; who is to be sanctified, and be as a sanctuary to the saints, and as a stone of stumbling to others; and the prophet is ordered to bind and seal up the doctrine among the disciples, at which he seems astonished and concerned, but resolves to wait; upon which Christ, to encourage him, speaks these words; for they are not addressed to God, as the Syriac version renders them, behold I and the children, whom thou hast given me, O God; in which may be observed, that the saints are children with respect to God, who has adopted them, and with respect to Christ, who is their everlasting Father; that they were given to Christ as his spiritual seed and offspring, as his portion, and to be his care and charge; and that this is worthy of attention, and calls for admiration, that Christ and his people are one, and that he is not ashamed to own them before God and men.

    Matthew Henry Commentary

    Verses 10-13 - Whatever the
    proud, carnal, and unbelieving may imagine or object, the spiritual mind will see peculiar glory in the cross of Christ, and be satisfied that it became Him, who in all things displays his ow perfections in bringing many sons to glory, to make the Author of their salvation perfect through sufferings. His way to the crown was by the cross, and so must that of his people be. Christ sanctifies; he ha purchased and sent the sanctifying Spirit: the Spirit sanctifies as the Spirit of Christ. True believers are sanctified, endowed with holy principles and powers, set apart to high and holy uses and purposes Christ and believers are all of one heavenly Father, who is God. The are brought into relation with Christ. But the words, his not being ashamed to call them brethren, express the high superiority of Chris to the human nature. This is shown from three texts of Scripture. Se Ps 22:22; 18:2; Isa 8:18.


    Greek Textus Receptus


    και
    2532 παλιν 3825 εγω 1473 εσομαι 2071 5704 πεποιθως 3982 5756 επ 1909 αυτω 846 και 2532 παλιν 3825 ιδου 2400 5628 εγω 1473 και 2532 τα 3588 παιδια 3813 α 3739 μοι 3427 εδωκεν 1325 5656 ο 3588 θεος 2316

    Vincent's NT Word Studies

    13. I will put my
    trust, etc. Isa. viii. 17, 18. The passage occurs in an invective against the people's folly in trusting to any help but God's during the Syro-Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God's testimony to the righteous party who maintained their confidence in him - a party comprising the disciples of Isaiah, and in whom lies the prophet's hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear-jashub a remnant shall return, and Maher-shalal-hash-baz haste-spoil-hurry-prey. These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation's fortunes. The children were babes at this time, and "the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children)." 176 Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah's trust in God in common with his human brethren, and inserting ejgw I into the LXX text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God's will.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18

    PARALLEL VERSE BIBLE

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