The version that most closely matches the original idea of the term teleiwthn is the one found in NTLH which means 'perfect'. In Hebrews 11:40 we find the term "so that they, without us, would not be perfected." JFRA, the term "perfected", comes from the term "
teleiwywsin "that determines the idea of perfection. In Hebrews 11:40 the term is in the verbal form, that is, it is determining an action of perfection, in Hebrews 12: 2 the term is a noun. So even though NTLH is in the best idea of the word, slightly misses the way of analyzing the noun. When in noun the term comes to an idea of the maximum point of perfection or perfectionin person. In Hebrews 11:40 determines the idea of going to perfection through the verbal term "teleiwywsin", in 12: 2 the conclusion of the previous verbal concept that is now in the substantive form "teleiwthn" is determined, in NTLH determines 11:40 as "only with us, they would be perfected", carrying the idea of perfection. But the point of the substantive form does not accept "perfect", since the 12: 2 term has the noun form "perfection". So the term that would be correct for "teleiwthn" found in Hebrews 12: 2 is "perfection"
One of the best possible ways would be "the leader and perfect of the faith, Jesus", using the substantive terms "archgon", the idea in question is that Jesus is the chief, the head or prince, when it comes to faith and that the perfection of faith is in Jesus for whom we must observe the example.
The Dictionary Kittel 1 determines that the term " tevleio" as a divine attribute, the dictionary "lexicon from Greek to English" of " F. WILBUR GINGRICH 2 ", refers to the Hebrew term 9:11 that quotes "most perfect tabernacle", in which the term "perfect" is from the teleotherapy formation, that is, the formation term for the text of Hebrews 12: 2 comes according to the use of the term used in the book of Hebrews for " teleiwthn " which refers to the perfect formation of faith, which is seen in the perfect example of Jesus' faith.
Why was the term "consumer" used? Now the term originates from the Catholic Church and is defined in the Latin "consummatorem", in this principle the versions written by priests are based on Latin, the NTLH is more widely managed by the biblical world society which means that the term can get out of mandatory to connect the Latin version, and working directly with Greek. The principle of using "consummatorem", exists due to the placement of the substantive form "teleiwthn", as the idea comes from the term perfection, the noun term "teleiwthn", determines perfection, as if Christ were called the perfect of faith, seen Hebrews 9:11 to quote " most perfect tabernacle ", in which the perfect is found in heaven and such a Hebrew term is "teleioterav ". Since the terms are in nouns, he chose to include a pronoun" our "to link to the perfect noun, this is because the translators did not understand that Jesus would be the very" perfect "noun. What made the translation if it became truncated, they used a noun linked to the term "faith" and the term "ours." If you accept the terms as descriptive nouns of Jesus the terms "perfect" and "prince", they do not need additions and it is more literal possible.
Consummate manages the idea of reaching the end, but does not have the idea of becoming perfect, the term "faith" linked to the term consummate would idealize the arrival of the end of faith, it would be like a man working exhaustively to finish the work and say, it is consummated. What would be accomplished? The service would be finished and thus the work would be complete. As the connecting term is "faith" it could not be finished. The consummated term falling into "faith" would determine that faith would only be faith when it came to an end, before it would not be faith, that is, a house is only a house when it is finished, otherwise it is a foundation, a roof, walls, but a house only when finished, but note that the house may not be perfect, it has reached the end of construction but the word does not demand perfection, and therefore this and other positions that are found in "teleiwthn" are missing. This type of idea could not be found in the text, faith has steps, if faith only existed in the "finished", all the other "parents of the faith" would not have faith, which would make Hebrews dubious and, if not, liar. Idealizing the text "author", or that which initiates faith and "consummate" would be meaningless, since faith would only begin after "being consummated", or if "faith" began, and ended when "consummated" as if it were faith is a work for something, then the question would be, when a work based on faith is consumed, what has been produced? But this is not the idea of the text. The text informs that Jesus is the first in the list of "parents of the faith", and that Jesus' faith was "perfect". The term "author and finisher of the faith" refers to the idea that Christ is the author of my faith, and builds my faith at the end of the work, which would determine a strange idea that Jesus is the author of my faith only when arrived at "it is finished". See how different the idea becomes when in its right focus. "Look beyond this world and see that Christ is the first of all the other faiths listed above and your faith was perfect." See that the logical system has become clearer in relation to the texts contained in verse 11 through 12, because with this Hebrews idea begins the explanation of why, Jesus is the first placed in the order of the faith, and why it is perfect. which would determine a strange idea that Jesus is the author of my faith only when it came to "it is finished". See how different the idea becomes when in its right focus. "Look beyond this world and see that Christ is the first of all the other faiths listed above and your faith was perfect." See that the logical system has become clearer in relation to the texts contained in verse 11 through 12, because with this Hebrews idea begins the explanation of why, Jesus is the first placed in the order of the faith, and why it is perfect. which would determine a strange idea that Jesus is the author of my faith only when it came to "it is finished". See how different the idea becomes when in its right focus. "Look beyond this world and see that Christ is the first of all the other faiths listed above and your faith was perfect." See that the logical system has become clearer in relation to the texts contained in verse 11 through 12, because with this Hebrews idea begins the explanation of why, Jesus is the first placed in the order of the faith, and why it is perfect.
This term is placed in the JFRA as "author", in NTLH it quotes "our faith begins". The main form of the term "archgon", involves prince, chief, leader, or one who leads a class. The Thayer's Greek-English Lexicon 3 dictionary , determines the term found in Hebrews 12: 2 as who is the prominent, or head, in the 12: 2 term would be put as "prince of faith", or "head of faith", could still accept as the "leader of the faith".
The Strongs 4 dictionary determines the radical "arch" as the first, or the first in the rank. The term "archgon", determines who is first, or the leader. Relating to the ritual of the sanctuary we have as a link the term "festival of the first fruits", or related to the first, or the prince.
The choice of the term author, comes from the Latin "auctorem", and its placement is based on the Catholic context. But in Greek ideology in accordance with Scripture, the term in question would be the first, the firstfruit, or the prince.
The Greek term "author" is separated into Ï Ï ?? Ï Ï Î¿Ï Ï ?? Î³ÏÏ which has its direct meaning as originator, and such a word is not that found in Heb 12: 2, another Greek word for author meaning is ÏÏ Î³Î³Ï ?? Î ± Ï ÎÎ ± Ï which has its direct meaning as a writer, and this is also not the word found in Heb 12: 2.
In the Septuagint we find
archgov in Mic 1:13 that has the correspondence with the Hebrew word TY $) R remembering that the Septuagint is the Greek version, read by Christ and being the best way to compare Greek with Hebrew, we have that the Hebrew term determines that such a Greek term is used for the feast of the firstfruits, and determines the first fruits. The Hebrew term does not accept the term "author", but it links Christ to the feast of the first fruits, or that which is the first fruits of all or the first, in the case of the text idealizing the first fruits of the faith, that is, the faith of Jesus is the one that comes first, that is, the faith of Christ must be offered first.
An addition is the word "our", there is no "our faith", because the word "our" does not exist in the original Greek. The form thus far would be this.
"Look at Jesus, the Prince and the Perfect of Faith", or "Look at Jesus, the Chief and the Perfect in Faith". As Jesus is the Prince, we could combine the term and because the term Faith falls on both Prince and Perfect, we would have: "Look at Jesus, The Prince of Faith, and the Perfect of Faith". See that the term has changed greatly, this is because the term "ours" does not exist in the original. Young's literal translation of 1898 5 ratifies this form of placement, without the term "ours", which does not exist in the original. In other words, the verse is not talking about "our faith" but about the faith of Christ, and determining that he is the Prince of Faith, and the Perfect of Faith. Like the terms "archgon" and "teleiwthn",
Knowing that "ours" does not exist, we have to idealize the concept. When he mentions "Look at Jesus", he is referring to the person watching Jesus, logically observing the Faith of Jesus, and not his own faith, the verse could not under any circumstances have him look at himself, as an example. So the example is Christ, and on the back it relates that Christ is the example of Faith, and not "our faith" but "the faith of Christ", which would be determined as "Principe da Fé", the action of Christ in having faith is demonstrated in the continuation of prayer. In the comments of Robert Jamieson's new and old testament 6 , we find this idea, in which the verse in Hebrews 12: 2, speaks of "Prince-leader" as it quotes "Jamieson 6 ".
The word "author" should not be used by the principle that faith is not related to the term "we" and that it does not exist in the original, the text determines the following idea "look at the faith of Christ". Author would be the one who writes or idealizes the faith, which would not work with "archgon", which determines a term of being in first, or being the first. Let's get the idea right. In the book of Hebrews in chapter 11 onwards there is a list of men of faith, verse 12: 2 uses "archgon", to put Jesus as the first of all the others that were written in chapter 11, that is the term "archgon "opens the idea of a podium, with the classification of what happens in first, second, third etc ... But" archgon " determines that Jesus came first in relation to all others contained from 11 onwards, the term "author" fails to express this idea. The idea of an author would be one that initiates faith in man, which would include the term "ours" so that the term becomes accepted, but it is forbidden to add the term "author" immediately. determines that it is Abram, Joseph and others, Jesus is first, that is, the initial term is not the initial of my faith, but that Jesus is first in relation to anyone's test of faith. And this is totally in line with the construction of the text of Hebrews 11 through 12: 2, placing Jesus as the first of all contained in 11, and forming the text a beginning, a middle and an end regarding the organization of the "heroes of faith, "Hebrews 12:
Note that basically the constructions in 11 to 12 are determined by a name and later its proof. In verse 12: 2 this idea persists thus forming a connected plot, where 12: 2 puts the name of Jesus and later the proof of faith, the term "archgon" has the obligation to make the reader put Jesus as the first of the rank of "fathers of the faith", adding no more ideas than that for "archgon".
This term determines, "look ahead", or "see ahead", or rather "notice ahead", which will go according to "archgon", making a sentence construction especially linked and highly rational. Jamieson 6determines the term "aforwntev" as a heavenly vision, that is, to see surpassing the material world and observing through faith, which is put as "front", in the idea of beyond this world, and quotes the term found in Hebrews 11: 26, which is related to "aforwntev". In Hebrews 11:26 we have in the JFRA version the construction "because it was for the reward", such a phrase is linked to the fact that Moses left all the goods of Egypt and all the glory he had "because of the reward", that word "view" did not determine what reward is talking about. But when the word "seen" is put it relates to "seeing ahead", or "seeing beyond", so the term "reward" takes on the meaning that the reward was in the "beyond", or the front in the NTLH version quotes "I had my eyes fixed on the future reward", here is already the idea of "future", which is an idea of "looking beyond". But the use of spiritual vision, would be the idealized way to understand the reward, because the future reward can be "the reward" or "the eternal fire", an idea of spiritual vision or to see in the beyond would seek an "good reward" ideology . In JFARA we have "because it contemplated the reward", which "contemplated it", but refers to "reward" the idea of "reward in the beyond", when the term should be in the part "contemplated", that is "see in the beyond" and so the term falls back into the correct word.
This term would be the idea of faith.
Until now, we would have "perceive in front for the one of faith the first and the perfect, Jesus", the term "archgon" first, is linked to the "aforwntev" "perceive in front", giving a linearity of the phrase really leading the idea that the book of Hebrews wants to put in the minds of readers who see Jesus in the front, or "realize" that it would be a better term.
Using the idea of Jamieson 6 the text would take the form "look beyond to the one who gives faith is the first of all and the perfect, Jesus", this is the construction that has the greatest possible meaning of the construction of the original "aforwntev eiv ton thv pistewv archgon kai teleiwthn ihsoun ", such a construction is full of meaning because it sends the vision beyond what the simple man can observe. For it has to be seen through the spiritual vision, without which the term "beyond" is impossible to observe.
This is the name Jesus in Greek "IeÌ sous ", or Hebrew yehoÌshuÌaâ which means YHVH is salvation, Joshua who guided the Hebrews in Exodus does not have the name Joshua because his name is yehoÌshuÌaâ , in other words, we would call it" IeÌ sous" in Greek, and such is how it says "chará" of Jesus, such construction of name Joshua was put only with the sense of differentiating and sanctifying the name "IeÌ sous " from others, which should not be done, as the Scriptures do not determine to change the names of any character without express divine order. Many Hebrews had the name yehoÌshuÌaâ , and that name was not sacred, YHVH was the sacred name, but yehoÌshuÌaâ meant that salvation was in YHVH, but did not determine whoever carried this name it was YHVH. Nor did it determine that yehoÌshuÌaâ was sacred.
This is the term that determines the opposite of something "anti", its use is to go against the next term, defining that it goes against something, demonstrating a contradiction.
Early death, either knowing that you are going to die, or knowing death beforehand. In the matter of prayer Jesus knew that being on earth he would die, that is, he had "prokeimenhv", (knowledge of death) if he came to earth.
So far we would have "anti thv prokeimenhv" "against the knowledge of death", generating the idea that if you know that in a place you are going to die, you are not going there, but the term "anti", would determine that Jesus did what it is contrary to the natural.
Term that determines yourself, or the one you are referring to. One who does something to his own "autw".
"anti thv prokeimenhv autw", "contrary to the knowledge of his own death", Jesus knew that he would die logically if he made the plan that was due to him, and therefore the cause of death was of his own free will, and he could leave it. if he wished.
Great happiness, great joy, a situation of extreme peace and harmony.
Related to something previous, or previous situation, period before an idea, something that happened before.
Stake, cross, pole, object that can hang something or someone, by ideology we would define "cross", but any object that hangs someone or something can be acceptable.
Disgrace, dishonor, something terrible.
Ignore, don't think about, scorn or despise.
"carav upemeinen" "for a great previous joy", "a great joy previously known", "stauron aiscunhv katafronhsav",
"despised the terrible way of being hung", "despised the misfortune of being hung", which would remain "for a great previous joy despised the misfortune of being hung".
Right side, right, most honorable position after the person in the center. Prince, the king's right hand.
It links one thing to two later ones.
Throne, place of government, not necessarily the idea of a chair, but it refers to the place of command figuratively, and the literal analysis of the throne is also the place where one sits to command oneself.
A deity, can be given the supreme Hebrew deity, but it is a generic term for entities that surpass human normality. A specific position given by someone, or accepted by someone in relation to another. In the ancient Scriptures they did not differ through the first capital syllable, the differentiation between the Hebrew Divinity, from other deities, they were all written in the same way, the text being the determiner of who had the "yeou" position.
Be seated, sit.
"dexia te tou yronou tou yeou kekayiken" "is to the right of the throne where God is seated.", remember that we put "God" just by custom, but it would not differ in the Greek context to write "god", or "GOD", and not forgetting that "you" is connecting Jesus to the right of the throne, and where God is seated.
So we would now have for "aforwntev eiv ton thv pistewv archgon kai teleiwthn ihsoun ov anti thv prokeimenhv autw carav upemeinen stauron aiscunhv katafronhsav en dexia te tou yronou tou yeou kekayiken", "look beyond to whoever is the first of all and of faith" the perfect; Jesus, who, contrary to the knowledge of his death caused by himself by a great previous joy, despised the misfortune of being hung and is to the right of the throne where God sat (seated). "
It is cited
Through the merits of Christ, His justice, which are imputed to us by faith, we must achieve the perfection of the Christian character. Our daily and every moment work is highlighted in the words of the apostle: "Looking to Jesus, author and finisher of the faith." Heb. 12: 2. As we do, our minds become clearer and our faith more robust, and our hope is confirmed; we are so absorbed with the vision of His purity and kindness and the sacrifice He made to bring us into harmony with God, that we are not willing to talk about doubts and discouragement. TSV2 141
Here we see the character of perfection contained in the term archgon related.
1. Theological Dictionary of the New Testament - Editors: Gerhard Kittel, Gerhard Friedrich, Translator and Editor, Geoffrey W. Bromiley, d. litt., d.d.
2. A GREEK-ENGLISH LEXICON of the NEW TESTAMENT and Other Early Christian Literature F. WILBUR GINGRICH, FREDRICK W. DANKER, 1957 edition
3. Thayer"s Greek-English Lexicon By Joseph Thayer
4. GREEK DICTIONARY OF THE NEW TESTAMENT by James Strong, S.T.D., LL.D.
5. Young's Literal Translation of the Holy Bible by J.N. Young, 1862, 1898 (Author of the Young's Analytical Concordance)
6. A Commentary on the Old and New Testaments by Robert Jamieson, A. R. Fausset and David Brown
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Hebrews 12: 2, analysis of biblical texts, biblical verse, law of God, consummate, consummate