Hebrews 4:15

389. Katesqiein or katesqein to devour is used of the sword, Deuteronomy 32:42; 2 Samuel 2:26; Isaiah 31:8; Jeremiah 2:30, etc. Macaira sword, in Class. a dirk or dagger : rarely, a carving knife; later, a bent sword or sabre as contrasted with a straight, thrusting sword, xifov (not in N. T. but occasionally in LXX). JRomfaia, Luke 2:35 (see note), elsewhere only in Revelation, very often in LXX, is a large broadsword. In LXX of Goliath's sword, 1 Samuel 17:51 Piercing [δ ι ι κ ν ο υ μ ε ν ο ς]. Lit. coming through. N. T. o.

Even to the dividing asunder of soul and spirit and of the joints and marrow [α ρ χ ι μ ε ρ ι σ μ ο υ ψ υ χ η ς κ α ι π ν ε υ μ α τ ο ς α ρ μ ω ν τ ε κ α ι μ υ ε λ ω ν]. Merismov dividing, only here and ch. 2 4, is not to be understood of dividing soul from spirit or joints from marrow. Soul and spirit cannot be said to be separated in any such sense as this, and joints and marrow are not in contact with each other. Merismov is the act of division; not the point or line of division. Joints and marrow are not to be taken in a literal and material sense. 184 In rendering, construe soul, spirit, joints, marrow, as all dependent on dividing. Joints and marrow [α ρ μ ω ν, μ υ ε λ ω ν, ν. τ. ο] are to be taken figuratively as joints and marrow of soul and spirit. This figurative sense is exemplified in classical usage, as Eurip. Hippol. 255, "to form moderate friendships, and not prov arkon muelon yuchv to the deep marrow of the soul." The conception of depth applied to the soul is on the same figurative line. See Aesch. Agam. 778; Eurip. Bacch. 203. Attempts to explain on any psychological basis are futile. The form of expression is poetical, and signifies that the word penetrates to the inmost recesses of our spiritual being as a sword cuts through the joints and marrow of the body. The separation is not of one part from another, but operates in each department of the spiritual nature. The expression is expanded and defined by the next clause.

A discerner [κ ρ ι τ ι κ ο ς]. N. T. o. o LXX The word carries on the thought of dividing. From krinein to divide or separate, which runs into the sense of judge, the usual meaning in N. T., judgment involving the sifting out and analysis of evidence. In kritikov the ideas of discrimination and judgment are blended. Vulg. discretor.

Of the thoughts and intents of the heart [ε ν θ υ μ η σ ε ω ν κ α ι ε ν ν ο ι ω ν κ α ρ δ ι α ς]. The A. V. is loose and inaccurate. jEnqumhsis rare in N. T. See Matthew 9:4; Acts 17:29. Comp. ejnqumeisqai, Matthew 1:20; Matthew 9:4. In every instance, both of the noun and of the verb, the sense is pondering or thinking out. Rend. the reflections. Ennoia only here and 1 Peter 4:1. It is the definite conception which follows ejnqumhsiv Rend. conceptions. Hebrews 4:1

3From the word of God the writer proceeds to God himself as cognizant of all things; thus giving a second ground for the exhortation of ver. 11.

Creature [κ τ ι σ ι ς]. See on Romans 8:19; 2 Corinthians 5:17; Colossians 1:15. Here in the sense of thing created.

Opened [τ ε τ ρ α χ η λ ι σ μ ε ν α]. N. T. o. o LXX Only later Greek. Evidently connected with trachlov neck, throat. The exact metaphor, however, it is impossible to determine. The following are the principal explanations proposed : taken by the throat, as an athlete grasps an adversary; exposed, as a malefactor's neck is bent back, and his face exposed to the spectators; or, as the necks of victims at the altar are drawn back and exposed to the knife. The idea at the root seems to be the bending back of the neck, and the last explanation, better than any other, suits the previous figure of the sword. The custom of drawing back the victim's neck for sacrifice is familiar to all classical students. See Hom. IColossians 1. Colossians 1:459;Colossians 2; Colossians 2:422; Pindar, Ol. Colossians 13:114. The victim's throat bared to the sacrificial knife is a powerful figure of the complete exposure of all created intelligence to the eye of him whose word is as a two - edged sword.

With whom we have to do [π ρ ο ς ο ν η μ ι ν ο λ ο γ ο ς]. Rend. with whom is our reckoning; that is to whom we have to give account. 185