Heb 3:5-6 | RWP | e4.org | And Moses ( κα Μωυσης μεν ). "Now Moses indeed on his part" ( μεν contrasted with δε ). In ( εν ). Moses was in "God's house" "as a servant" ( ως θεραπων ). Old word, in LXX, only here in N.T. and quoted from . Kin to the verb θεραπευω , to serve, to heal, and θεραπεια , service ( ) and a group of servants ( ). For a testimony of those things which were afterward to be spoken ( εις μαρτυριον των λαληθησομενων ). Objective genitive of the articular future passive participle of λαλεω . It is not certain what it means whether the "testimony" ( μαρτυριον ) is to Moses or to God and whether it points on to Christ. In see παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity. But Christ ( Χριστος δε ). In contrast with Moses ( μεν in verse ). As a son ( ως υιος ). Instead of a θεραπων (servant). Over his house ( επ τον οικον αυτου ). The difference between επ and εν added to that between υιος and θεραπων . It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).

‏ Hebrews 3:5-6

And Moses ( κα Μωυσης μεν ). "Now Moses indeed on his part" ( μεν contrasted with δε ).

In ( εν ). Moses was in "God's house" "as a servant" ( ως θεραπων ). Old word, in LXX, only here in N.T. and quoted from Nu 12:7f. Kin to the verb θεραπευω, to serve, to heal, and θεραπεια, service (Lu 9:11) and a group of servants (Lu 12:42).

For a testimony of those things which were afterward to be spoken ( εις μαρτυριον των λαληθησομενων ). Objective genitive of the articular future passive participle of λαλεω. It is not certain what it means whether the "testimony" ( μαρτυριον ) is to Moses or to God and whether it points on to Christ. In 9:9 see παραβολη applied to the old dispensation as a symbol pointing to Christ and Christianity.

But Christ ( Χριστος δε ). In contrast with Moses ( μεν in verse 5).

As a son ( ως υιος ). Instead of a θεραπων (servant).

Over his house ( επ τον οικον αυτου ). The difference between επ and εν added to that between υιος and θεραπων. It is very neat and quite conclusive, especially when we recall the high place occupied by Moses in Jewish thought. In Ac 7:11 the Jews accused Stephen of speaking "blasphemous words against Moses and God" (putting Moses on a par with God).

Whose house are we ( ου οικος εσμεν ημεις ). We Christians (Jew and Gentile) looked at as a whole, not as a local organization.

If we hold fast ( εαν κατασχωμεν ). Condition of third class with εαν and second aorist (effective) active subjunctive of κατεχω. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert.

Boldness ( παρρησιαν )

and glorying ( κα καυχημα ) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have μεχρ τελους βεβαιαν (firm unto the end), but it is clearly genuine in verse 14. He pleads for intelligent confidence.