the Week of Christ the King / Proper 29 / Ordinary 34
free while helping to build churches and support pastors in Uganda.
Click here to learn more!
Read the Bible
Revised Standard Version
Hebrews 2:11
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedDevotionals:
- DailyParallel Translations
Jesus, the one who makes people holy, and those who are made holy are from the same family. So he is not ashamed to call them his brothers and sisters.
For he that sanctifieth and they which are sanctified are all of one. For which causes sake he is not ashamde to call the brethren
For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
For both He who sanctifies and those who are sanctified are all from one Father; for this reason He is not ashamed to call them brothers and sisters,
Jesus, who makes people holy, and those who are made holy are from the same family. So he is not ashamed to call them his brothers and sisters.
For both he that sanctifies and those that are sanctified are all of one: for which cause he is not ashamed to call them brothers,
For both he that sanctifieth, and they who are sanctified, [are] all of one: for which cause he is not ashamed to call them brethren,
For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,
For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
For both he that sanctifieth, and all they that are sanctified, are of one; for which cause he is not ashamed to call them brethren, Saying, I will declare thy name to my brethren;
For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His brothers;
For he that halewith, and thei that ben halewid, ben alle of oon; for which cause he is not schamed to clepe hem britheren,
For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,
For both the One who sanctifies and those who are sanctified are of the same family. So Jesus is not ashamed to call them brothers.
Jesus and the people he makes holy all belong to the same family. That is why he isn't ashamed to call them his brothers and sisters.
Both Jesus who sanctifies and those who are sanctified [that is, spiritually transformed, made holy, and set apart for God's purpose] are all from one Father; for this reason He is not ashamed to call them brothers and sisters,
For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren,
For he who makes holy and those who are made holy are all of one family; and for this reason it is no shame for him to give them the name of brothers,
For both Yeshua, who sets people apart for God, and the ones being set apart have a common origin — this is why he is not ashamed to call them brothers
For both he that sanctifies and those sanctified [are] all of one; for which cause he is not ashamed to call them brethren,
For both the one who sanctifies and those who are being sanctified all have the same Father.are all of one">[fn] That is why Jesushe">[fn] is not ashamed to call them brothersMatthew 28:10; John 20:17; Acts 17:26; Romans 8:29; Hebrews 10:10,14;">[xr]
For he who sanctified, and they who are sanctified, are all from one: wherefore he has not been ashamed to call them his brethren.
For he that sanctifieth, and they who are sanctified, are all of one [fn] . Therefore he is not ashamed to call them brethren;
For both hee that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to cal them brethren,
So now Jesus and the ones he makes holy have the same Father. That is why Jesus is not ashamed to call them his brothers and sisters.
Jesus makes men holy. He takes away their sins. Both Jesus and the ones being made holy have the same Father. That is why Jesus is not ashamed to call them His brothers.
For the one who sanctifies and those who are sanctified all have one Father. For this reason Jesus is not ashamed to call them brothers and sisters,
For he that sanctifieth, and they which are sanctified, are all of one: wherefore he is not ashamed to call them brethren,
For both he who sanctifies and those who are sanctified are all of one origin: for this reason he is not ashamed to call them brethren,
For, both he that maketh holy, and they who are being made holy, are, all, of One; For which cause, he is not ashamed to be calling them, brethren,
For both he that sanctifieth and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren, saying:
For both he that sanctifieth, and they which are sanctified, [are] all of one. For which cause, he is not ashamed to call them brethren,
He purifies people from their sins, and both he and those who are made pure all have the same Father. That is why Jesus is not ashamed to call them his family.
For the one who sanctifies and those who are sanctified all have one Father. That is why Jesus is not ashamed to call them brothers and sisters,
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
For both the one who sanctifies and the ones who are sanctified are all from one, for which reason he is not ashamed to call them brothers,
For both the One sanctifying and the ones being sanctified are all of one; for which cause He is not ashamed to call them brothers,
for both he who is sanctifying and those sanctified [are] all of one, for which cause he is not ashamed to call them brethren,
for so moch as they all come of one, both he that sanctifieth; & they which are sanctified.For the which causes sake, he is not ashamed to call them brethren,
for both he that sanctifieth, and they who are sanctified, are all deriv'd from one: for which cause he is not asham'd to call them brethren, saying,
For indeed he who makes holy and those being made holy all have the same origin, and so he is not ashamed to call them brothers and sisters,
For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren,
So now Jesus vouches for us before his Father. Jesus makes us holy and gives us the same Father he has. This is why Jesus calls us brothers and sisters.
For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren,
For both He who sanctifies and those who are being sanctified are all of One; for which reason He is not ashamed to call them brothers,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
he that: Hebrews 10:10, Hebrews 10:14, Hebrews 13:12, John 17:19
all: Hebrews 2:14, John 17:21, Acts 17:26, Galatians 4:4
he is: Hebrews 11:16, Mark 8:38, Luke 9:26
to call: Matthew 12:48-50, Matthew 25:40, Matthew 28:10, John 20:17, Romans 8:29
Reciprocal: Genesis 46:31 - General Genesis 47:1 - Joseph Leviticus 8:30 - the anointing Leviticus 16:18 - General Leviticus 25:48 - General Ruth 3:2 - is not Boaz 1 Chronicles 28:2 - my brethren Psalms 22:22 - I will Proverbs 17:17 - General Song of Solomon 4:9 - my sister Song of Solomon 8:1 - that thou Matthew 12:50 - the same Mark 3:34 - Behold Luke 8:21 - My mother John 1:14 - the Word Acts 20:32 - which are 1 Corinthians 1:2 - sanctified 1 Corinthians 6:11 - but ye are sanctified 1 Thessalonians 5:23 - sanctify Hebrews 1:9 - thy fellows Hebrews 2:17 - it Hebrews 10:29 - wherewith
Cross-References
The sons of Cush: Seba, Hav'ilah, Sabtah, Ra'amah, and Sab'teca. The sons of Ra'amah: Sheba and Dedan.
Ophir, Hav'ilah, and Jobab; all these were the sons of Joktan.
They dwelt from Hav'ilah to Shur, which is opposite Egypt in the direction of Assyria; he settled over against all his people.
And Saul defeated the Amal'ekites, from Hav'ilah as far as Shur, which is east of Egypt.
Gill's Notes on the Bible
For both he that sanctifieth,.... Not himself, though this is said of him, John 17:19 nor his Father, though this also is true of him, Isaiah 8:13 but his people, the sons brought to glory, whose salvation he is the Captain of; they are sanctified in him, he being made sanctification to them; and they have their sanctification from him, all their grace and holiness; and they are sanctified by him, both by his blood, which expiates their sins, and removes the guilt of them, and by his Spirit, working internal principles of grace and holiness in them, who are by nature, and in their unregenerate state, guilty and unclean:
and they who are sanctified; the sons brought to glory; they are not naturally holy, nor so of themselves, they are made holy; all that are sons are made holy; whom God adopts into his family, he regenerates: sanctification is absolutely necessary to their being brought to glory; and between the sanctifier and the sanctified there is a likeness, as there ought to be: they are
all of one: they are both of one God and Father, Christ's God is their God, and his Father is their Father; they are of one body, Christ is the head, and they are members; they are of one covenant, Christ is the surety, Mediator, and messenger of it, and they share in all its blessings and promises; they are of one man, Adam, Christ is a Son of Adam, though not by ordinary generation, they descend from him in the common way; they are all of one nature, of one blood; Christ has took part of the same flesh and blood with them:
for which cause he is not ashamed to call them brethren; Christ, and these sons that are sanctified, stand in the relation of brethren to each other; Christ is the firstborn among many brethren; he is a brother born for the day of adversity, and one that sticks closer than a brother: and this relation is founded both upon the incarnation of Christ, who thereby became his people's "Goel"; or near kinsman, yea, brother, Song of Solomon 8:1 and upon their adoption unto his Father's family, which is made manifest by their regeneration, and by their doing his Father's will under the influence of his grace and Spirit, Matthew 12:49 and this relation Christ owns; he called his disciples brethren, when God had raised him from the dead, and given him glory; and so he will call all his saints, even the meanest of them, in the great day, Matthew 28:10, and "he is not ashamed" to do it; he does not disdain it, though he is God over all, and the Son of God, and is also in his human nature made higher than the heavens; which shows the wonderful condescension of Christ, and the honour that is put upon the saints; and may teach them not to despise the meanest among them: such a relation the Jews own will be between the Messiah and the Israelites. The Targumist on Song of Solomon 8:1 paraphrases the words thus;
"when the King Messiah shall be revealed to the congregation of Israel, the children of Israel shall say unto him, Come, be thou with us, לאח, for "a brother", or "be thou our brother".''
Nor can they say this will reflect any discredit upon Christ, when they make such a relation to be between God and them. The Israelites, they say f, are called, אחים להקבה "the brethren of the holy blessed God"; in proof of which they often produce
Psalms 122:8 as being the words of God to them; and again, interpreting those words in Leviticus 25:48 "one of his brethren may redeem him", this, say g they, is the holy blessed God.
f Zohar in Exod. fol. 23. 3. & in Lev. fol. 3. 3. & 9. 3. & 32. 2. g Tzeror Hammor, fol. 106. 3.
Barnes' Notes on the Bible
For both he that sanctifieth - This refers, evidently, to the Lord Jesus. The object is to show that there was such a union between him and those for whom he died, as to make it necessary that he should partake of the same nature, or that he should be a suffering man; Hebrews 2:14. He undertook to redeem and sanctify them. He called them brethren. He identified them with himself. There was, in the great work of redemption, a oneness between him and them, and hence, it was necessary that he should assume their nature - and the fact, therefore, that he appeared as a suffering “man,” does not at all militate with the doctrine that he had a more exalted nature, and was even above the angels. Prof. Stuart endeavors to prove that the word “sanctify” here is used in the sense of, “to make expiation” or “atonement,” and that the meaning is, “he who maketh expiation, and they for whom expiation is made.”
Bloomfield gives the same sense to the word, as also does Rosenmuller. That the word may have such a signification it would be presumptuous in anyone to doubt, after the view which such people have taken of it; but it may be doubted whether this idea is necessary here. The word “sanctify” is a general term, meaning to make holy or pure; to consecrate, set apart, devote to God; to regard as holy, or to hallow. Applied to the Saviour here, it may be used in this general sense - that he consecrated, or devoted himself to God - as eminently “the consecrated” or “holy one” - the Messiah (compare the note at John 17:19); applied to his people, it may mean that they in like manner were the consecrated, the holy, the pure, on earth. There is a richness and fulness in the word when so understood which there is not when it is limited to the idea of expiation; and it seems to me that it is to be taken in its richest and fullest sense, and that the meaning is, “the great consecrated Messiah - the Holy One of God - and his consecrated and holy followers, are all of one.” “All of one.”
Of one family; spirit; Father; nature. Either of these significations will suit the connection, and some such idea must be understood. The meaning is, that they were united, or partook of something in common, so as to constitute a oneness, or a brotherhood; and that since this was the case, there was a propriety in his taking their nature. It does not mean that they were originally of one nature or family; but that it was understood in the writings of the prophets that the Messiah should partake of the nature of his people, and that, “therefore,” though he was more exalted than the angels, there was a propriety that he should appear in the human form; compare John 17:21.
For which cause - That is, because he is thus united with them, or has undertaken their redemption.
He is not ashamed - As it might be supposed that one so exalted and pure would be. It might have been anticipated that the Son of God would refuse to give the name “brethren” to those who were so humble, and sunken and degraded as those whom he came to redeem. But he is willing to be ranked with them, and to be regarded as one of their family.
To call them brethren - To acknowledge himself as of the same family, and to speak of them as his brothers. That is, “he is so represented as speaking of them in the prophecies respecting the Messiah” - for this interpretation the argument of the apostle demands. It was material for him to show that he was so represented in the Old Testament. This he does in the following verses.
Clarke's Notes on the Bible
Verse Hebrews 2:11. For both he that sanctifieth — The word ο αγιαζων does not merely signify one who sanctifies or makes holy, but one who makes atonement or reconciliation to God; and answers to the Hebrew כפר caphar, to expiate. See Exodus 29:33-36. He that sanctifies is he that makes atonement; and they who are sanctified are they who receive that atonement, and, being reconciled unto God, become his children by adoption, through grace.
In this sense our Lord uses the word, John 17:19: For their sakes I sanctify myself; ὑπερ αυτων εγω ἁγιαζω εμαυτον, on their account I consecrate myself to be a sacrifice. This is the sense in which this word is used generally through this epistle.
Are all of one — εξ ενος παντες. What this one means has given rise to various conjectures; father, family, blood, seed, race, nature, have all been substituted; nature seems to be that intended, see John 17:14; and the conclusion of this verse confirms it. Both the Sanctifier and the sanctified-both Christ and his followers, are all of the same nature; for as the children were partakers of flesh and blood, i.e. of human nature, he partook of the same, and thus he was qualified to become a sacrifice for man.
He is not ashamed to call them brethren — Though, as to his Godhead, he is infinitely raised above men and angels; yet as he has become incarnate, notwithstanding his dignity, he blushes not to acknowledge all his true followers as his brethren.
