Hebrews 12:23

Hebrews 12:23 in Multiple Translations

Berean Standard Bible BSB

in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,

King James Version KJV

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

American Standard Version ASV

to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

Bible in Basic English BBE

To the great meeting and church of the first of those who are named in heaven, and to God the judge of all, and to the spirits of good men made complete,

Free Bible Version FBV

You have come to the church of the firstborn whose names are written down in heaven, to God, the judge of everyone, and to those good people whose lives are complete.

Geneva Bible 1599 GNV

And to the assemblie and congregation of the first borne, which are written in heauen, and to God the iudge of all, and to the spirits of iust and perfite men,

Young's Literal Translation YLT

to the company and assembly of the first-born in heaven enrolled, and to God the judge of all, and to spirits of righteous men made perfect,

World English Bible WEB

to the festal gathering and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect,

Noah Webster Bible WBS

To the general assembly and church of the first-born, who are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,

Douay-Rheims 1899 DRV

And to the church of the firstborn, who are written in the heavens, and to God the judge of all, and to the spirits of the just made perfect,

Translation for Translators T4T

You have joined all the believers who have privileges like firstborn sons, whose names God has written down in heaven. You have come to God, who will judge everyone. You have come to where the spirits of God’s people are, people who lived righteously before they died, and who now have been made perfect in heaven.

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Berean Amplified Bible — Hebrews 12:23

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Hebrews 12:23 Interlinear (Deep Study)

BIB

GRK πανηγυρει και εκκλησια πρωτοτοκων εν ουρανοις απογεγραμμενων και κριτη θεω παντων και πνευμασιν δικαιων τετελειωμενων

πανηγυρει panēguris G3831 assembly Noun-DSF

και kai G2532 and Conj

εκκλησια ekklēsia G1577 assembly Noun-DSF

πρωτοτοκων prōtotokos G4416 firstborn Adj-GPM-S

εν en G1722 in/on/among Prep

ουρανοις ouranos G3772 heaven Noun-DPM

απογεγραμμενων apographō G583 to register Verb-RPP-GPM

και kai G2532 and Conj

κριτη kritēs G2923 judge Noun-DSM

θεω theos G2316 God Noun-DSM

παντων pas G3956 all Adj-GPM

και kai G2532 and Conj

πνευμασιν pneuma G4151 spirit/breath: spirit Noun-DPN

δικαιων dikaios G1342 just Adj-GPM

τετελειωμενων teleioō G5048 to perfect Verb-RPP-GPM

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Greek Word Reference — Hebrews 12:23

πανηγυρει panēguris G3831 "assembly" Noun-DSF

A general assembly refers to a large gathering of people, often for a special occasion or festival, as seen in Hebrews 12:23. It can also mean a universal companionship. This concept is similar to a church or synagogue.

Definition: πανήγυρις, -εως, ἡ (πᾶς + ἄγυρας = ἀγορά), [in LXX: Hos.2:11(13) 9:5, Eze.46:11 (מוֹעֵד), Amo.5:21 (עֲצָרָה) * ;] prop., a national festal assembly in honour of a god; hence, generally, any festal assembly: Heb.12:23 (for exx. in π., see MM, xviii).† SYN.: ἐκκλησία (which see), συναγωγή (AS)

Usage: Occurs in 1 NT verses. KJV: general assembly See also: Hebrews 12:23.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εκκλησια ekklēsia G1577 "assembly" Noun-DSF

An assembly refers to a group of people gathered together for a common purpose, like a church or community, as seen in Acts 19:32 and Hebrews 2:12. This term is used to describe both Jewish and Christian communities.

Definition: ἐκκλησία, -ας, ἡ (ἐκ-καλέω), [in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;] __1. prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opposite to σύλλογος, a concourse): Act.19:32, 39 41. __2. In LXX of the assembly, congregation, community of Israel (Deu.4:10 23:2, al.): Act.7:38, Heb.2:12" (LXX) . __3. NT, esp. of an assembly or company of Christians, a (the) church; __(a) of gatherings for worship: 1Co.11:18 14:19, 34 35; __(b) of local communities: Act.8:3, 1Co.4:17; with name added, Act.8:1, Rom.16:1, 1Th.1:1, al.; pl., Act.15:41, 1Co.7:17; τ. Χριστοῦ, Rom.16:16; τ. Ἀσίας, 1Co.16:19; τ. ἁγίων, 1Co.14:33; εἰπο]ν τ. ἐκκλησίᾳ, Mat.18:17 (but see Hort, Ecclesia, 10); of a house-congregation (DB, i, 431a), Rom.16:5, 1Co.16:19, Col.4:15, Phm 2; __(with) of the whole body of Christians: Mat.16:18, 1Co.12:28, Eph.1:22, Php.3:6, al.; τ. θεοῦ, Act.20:28 (Κυρίου, T, R, mg.), 1Co.15:9, Gal.1:13, 1Ti.3:15; ἐ. προτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, Heb.12:23. SYN.: συναγωγή, which see (see Tr., Syn., §i; DB, i, 426; Hort, Ecclesia, esp. 4ff., 107ff.; Hamilton, People of God, ii, 37ff.; reff. s.vv. "Church," "Congregation," in DB and DCG; Cremer, 332). (AS)

Usage: Occurs in 112 NT verses. KJV: assembly, church See also: 1 Corinthians 1:2; Acts 15:41; Hebrews 2:12.

πρωτοτοκων prōtotokos G4416 "firstborn" Adj-GPM-S

The firstborn child held a special place in biblical families, as seen in Luke 2:7. Jesus is also referred to as the firstborn of all creation, emphasizing his priority and importance, as stated in Colossians 1:15 and Hebrews 1:6.

Definition: πρωτότοκος, -ον (πρῶτος, τίκτω) [in LXX chiefly for בְּכוֹר ;] first-born: Luk.2:7; pl., Heb.11:28. Metaphorical, of the priority of Christ (originally perh. a Messianic title, cf. Psa.89:28, Heb.1:6; see ICC on Col.1:15): Heb.1:6; π. πάσης κτίσεως, Col.1:15; ἐν πολλοῖς ἀδελφοῖς, Rom.8:29; π. (ἐκ) τ. νεκρῶν, Col.1:18, Rev.1:5; pl., of the elect, ἐκκλησία πρωτοτόκων, Heb.12:23.† (AS)

Usage: Occurs in 9 NT verses. KJV: firstbegotten(-born) See also: Colossians 1:15; Hebrews 12:23; Hebrews 1:6.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ουρανοις ouranos G3772 "heaven" Noun-DPM

The Greek word for heaven refers to the sky and God's home, symbolizing happiness and power. It's used in the New Testament, such as in Matthew 5:18 and Hebrews 1:10. This concept represents the universe and eternity.

Definition: οὐρανός, -οῦ, ὁ, [in LXX chiefly for שָׁמַיִם (hence, often pl., οἱ οὐ., see infr.) ;] heaven; __1. of the vault or firmament of heaven, the sky and the aerial regions above the earth: opposite to ἡ γῆ, Heb.1:10, 2Pe.3:5, 10; ὁ οὐ. καὶ ἡ γῆ, i.e. the world, the universe, Mat.5:18, Mrk.13:31, Luk.10:21, Act.4:24, Rev.10:6, al.; ἀπ᾽ ἄκρων οὐ. ἕως ἄ. αὐτῶν (on the absence of art. aft. prep., see Bl, §46, 5), Mat.24:31; ὑπὸ τὸν οὐ., Act.2:5, Col.1:23; ὑψωθῆναι ἕως τοῦ οὐ., figuratively, Mat.11:23, Luk.10:15; σημεῖον ἐκ τοῦ οὐ., Mat.16:1, Mrk.8:11, al.; αἱ νεφέλαι, Mat.24:30, al.; τὰ πετεινὰ τοῦ οὐ., Mat.6:26, Mrk.4:32, al.; οἱ ἀστέρες τοῦ οὐ., Rev.6:13, al.; pl. (οἱ) οὐ. (Bl., §32, 5), Mat.3:16, Mrk.1:10, Jhn.1:32, 2Pe.3:7, 13 al. __2. Of the abode of God and other blessed beings: of angels, Mat.24:36, Mrk.12:25, Gal.1:8, Rev.10:1, al.; of Christ glorified, Mrk.16:[19], Luk.24:51, Act.3:21, Rom.10:6, al.; of God, Mat.5:34, Rom.1:18, al.; ὁ Πατὴρ ὁ ἐν τοῖς οὐ. (Dalman, Words, 184ff.), Mat.5:16 6:1, al.; θησαυρὸς ἐν οὐ., Mat.6:20, Mrk.10:21, al. __3. By meton., __(a) of the inhabitants of heaven: Rev.18:20 (cf. ib. 12:12, Job.15:15, Isa.44:23); __(b) as an evasive reference to God, characteristic of later Judaism (Dalman, Words, 204ff.): Mat.21:25, Mrk.11:30, Luk.15:18, Jhn.3:27, al.; ἡ βασιλεία τῶν οὐ. (= τοῦ Θεοῦ); see: βασιλεία). βασιλεία, -ας, ἡ (βασιλεύω), [in LXX chiefly for מַמְלָכָה ,מַלְכוּת ;] __1. prop. abstract, sovereignty, royal power, dominion: Luk.1:33 22:29, Jhn.18:36, Act.1:6, Heb.1:8, 1Co.15:24; λαβεῖν β., Luk.19:12, 15 Rev.17:12; δοῦναι τὴν, ib. 17; ἔχειν β., ib. 18; ἔρχεσθαι ἐν τ. (εἰς τὴν) β., Mat.16:28, Luk.23:42; β. τ. θεοῦ, Rev.12:10. __2. By meton., concrete (MM, Exp., x), __(a) a kingdom, the territory or people over whom the king rules (Est.5:3, al.): Mat.4:8 12:25, 26 24:7, Mrk.3:24 6:23, Luk.4:5, Heb.11:33, al.; __(b) the royal majesty (cf. our phrase His Majesty), the king himself (τ. σπέρμα τῆς β., 4Ki.11:1). __3. In LXX (Wis.6:5, Tob.13:1, al.), Targ. and NT, of the Messianic rule and kingdom, ἡ β. τ. θεοῦ, τ. οὐρανῶν (Heb. מַלְכוּת שָׁמַיִם, Aram. מַלְכוּתָא דִשׁמַיָּא; see Dalman, Words, 91-147; Cremer, 132, 658), the kingdom of God (on the equivalence of the two phrases, see Dalman, op. cit., 93, 218f.); τ. θεοῦ, Mat.6:33 12:28, al.; τ. οὐρανῶν, Mat.3:2 4:17, al.; τ. Χριστοῦ (מַלִכוּת דִמְשִׁיחא, Targ. Jon. on Isa.53:10), Eph.5:5; τ. κυρίου, 2Pe.1:11, Rev.11:15; τ. Δαυείδ, Mrk.11:10; absol., ἡ β., Mat.4:23, Jas.2:5, al. The kingdom is regarded as present: Mat.11:12, Luk.17:21, Rom.14:17, al.; as that which is to be consummated in the future, Mat.6:10, Mrk.9:1, Jhn.3:5, 2Pe.1:11, al. Noteworthy phrases are: ζητεῖν τὴν β., Mat.6:33; δέχεσθαι, Mrk.10:15; κλρονομεῖν, Mat.25:34; διδόναι, Lk 12:32; παραλαμβάνειν, Heb.12:28; αὐτῶν (τοιούτων) εστὶν ἡ β., Mat.5:3, 10 19:14, Mrk.10:14, Luk.18:16; διὰ τὴν β., Mat.19:12; ἕνεκεν τῆς β., Luk.18:29; εὐαγγελίζεσθαι, κηρύσσειν, διαγγέλλειν τὴν β., Luk.4:43 9:2, 60; ἤγγικεν ἡ β., Mat.3:2, Mrk.1:15; κλεῖς τῆς β., Mat.16:10; κλείειν τὴν β., Mat.23:14; υἱοὶ τῆς β., Mat.8:12 13:38 (cf. Cremer, 132, 658). \ (AS)

Usage: Occurs in 261 NT verses. KJV: air, heaven(-ly), sky See also: 1 Corinthians 8:5; Luke 15:21; 1 Peter 1:4.

απογεγραμμενων apographō G583 "to register" Verb-RPP-GPM

To register or enroll is what this verb means, as in Luke 2:1-5 where people had to sign up to pay taxes. It involves writing down names on a list. This was a requirement for everyone.

Definition: ἀπο-γράφω [in LXX: Jdg.8:14, Pro.22:20 (כָּתַב), I Est.8:30, 3Ma.2:29 3Mac 4:14 3Mac 6:34 3Mac 6:38 * ;] __1. to write out, copy. __2. to enrol; mid., to enrol oneself: Luk.2:1 (M, Pr., 162; but. see ICC, in l), Luk.2:3, 5; pass., Heb.12:23 (see reff, see word ἀπογραφή ).† (AS)

Usage: Occurs in 4 NT verses. KJV: tax, write See also: Hebrews 12:23; Luke 2:3; Luke 2:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κριτη kritēs G2923 "judge" Noun-DSM

A judge is someone who makes fair decisions, like the judges mentioned in Matthew 5:25 and Luke 12:14. God and Jesus are also referred to as judges in the Bible.

Definition: κριτής, -οῦ, ὁ (κρίνω), [in LXX chiefly for שָׁפַט ;] a judge: Mat.5:25, Luk.12:14, 58 18:2; τ. ἀδικίας, Luk.18:6; with gem of thing(s) (obj.), Act.18:15, Jas.4:11; (qual.), διαλογισμῶν πονηρῶν, Jas.2:4; of a Roman procurator, Act.24:10; of God, Heb.12:23, Jas.4:12; Christ, Act.10:42, 2Ti.4:8, Jas.5:9; of those whose conduct is made a standard for judging, Mat.12:27, Luk.11:19; in the OT sense (Jdg.2:16, Rut.1:1, al), of a ruler in Israel, Act.13:20.† SYN.: δικάστης, q.v (AS)

Usage: Occurs in 15 NT verses. KJV: judge See also: 2 Timothy 4:8; James 4:11; Hebrews 12:23.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

παντων pas G3956 "all" Adj-GPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πνευμασιν pneuma G4151 "spirit/breath: spirit" Noun-DPN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

δικαιων dikaios G1342 "just" Adj-GPM

Being just means being fair and innocent, as described in Matthew and Romans, where God's people are called to live righteous lives.

Definition: δίκαιος, -α, -ον (δίκη), [in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, see Deiss., BS, 115 f.); sometimes for נָקִי as Pro.1:11, al. ;] in early Gk. writers __(a) of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ; __(b) of things, righteous, in accordance with right. In NT __1. righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right __(a) of persons: of God, Rom.3:26, 1Jn.2:29 Jn 3:7; of Christ, Act.3:14 7:52 22:14, 1Pe.3:18, 1Jn.2:1; of men, Mat.1:19 (Abbott, Essays, 75 f.) Mat.10:41 13:17, 43 13:49, Luk.1:6, 17, Rom.5:7, 1Ti.1:9, Jas.5:6, 1Pe.3:12, 1Jn.3:7, Rev.22:11, al.; δ. καὶ εὐλαβής, Luk.2:25; ἅγιος, Mrk.6:20; ἀγαθός, Luk.23:50; φοβούμενος τ. θεόν, Act.10:22; opposite to ἀμαρτωλοὶ καὶ ἀσεβεῖς, 1Pe.4:18; ἄδικοι, Mat.5:45, Act.24:15; δ. ἐκ πίστεως, Rom.1:17, Gal.3:11, Heb.10:38" (LXX) ; δ. παρὰ τ. θεῷ, Rom.2:13 __(b) of things: ἔργα δ., opposite to πονηρὰ, 1Jn.3:12; ἐντολή, Rom.7:12; metaphorically, αἷμα, Mat.23:35; τὸ δ., Luk.12:57; δ. ἐστιν, Act.4:19, Eph.6:1, Php.1:7; ὅ, Mat.20:4; ὅσα, Php.4:8 __2. In narrower sense __(a) of persons, as in later cl. writers, just, rendering to each his due: Tit.1:8, 1Jn.1:9; δ. κριτής, 2Ti.4:8 __(b) of things: τὸ δ., Col.4:1; δ., sc. ἐστιν, 2Th.1:6; κρίσις δ., Jhn.5:30; ὁδοί, Rev.15:3 SYN.: ἀγαθός (which see), καλός, χρηστός (Cremer, 183, 690). (AS)

Usage: Occurs in 76 NT verses. KJV: just, meet, right(-eous) See also: 1 John 1:9; Luke 15:7; 1 Peter 3:12.

τετελειωμενων teleioō G5048 "to perfect" Verb-RPP-GPM

To perfect something means to complete or finish it, making it whole. In John 4:34, Jesus says his food is to finish God's work, and in Hebrews 7:19, it's about making people perfect through faith.

Definition: τελειόω, -ῶ (τέλειος), [in LXX: Exo.29:9, Lev.4:5, al. (τ. χεῖρ מָלֵא pi.), 2Ki.22:26, al. (תָּמַם), Wis.4:13, al. (cf. Westc., He., 64) ;] __1. bring to an end, finish, accomplish, fulfil: Jhn.4:34, Act.20:24; of time, Luk.2:43, Jhn.5:36 17:4; pass., ἡ γραφή, Jhn.19:28. __2. to bring to maturity or completeness, to complete, perfect; __(a) of things: Heb.7:19, Jas.2:22, 1Jn.2:5 Jn 4:12 Jn 4:17 : __(b) of persons, in ethical and spiritual sense: Heb.2:10 9:9 10:1, 14; pass., Luk.13:32, Jhn.17:23, Php.3:12, Heb.5:9 7:28 11:40 12:23, 1Jn.4:18 (for a different view of the meaning in Heb.2:10, al., see Rendall, in l).† (AS)

Usage: Occurs in 24 NT verses. KJV: consecrate, finish, fulfil, make) perfect See also: 1 John 2:5; Hebrews 10:14; Hebrews 2:10.

Study Notes — Hebrews 12:23

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:23
Jamieson-Fausset-Brown on Hebrews 12:23
Matthew Poole's Commentary on Hebrews 12:23
Trapp's Commentary on Hebrews 12:23
Ellicott's Commentary on Hebrews 12:23
Adam Clarke's Commentary on Hebrews 12:23
Cambridge Bible on Hebrews 12:23
Barnes' Notes on Hebrews 12:23
Whedon's Commentary on Hebrews 12:23
Sermons on Hebrews 12:23

Context — An Unshakable Kingdom

21The sight was so terrifying that even Moses said, “I am trembling with fear.” 22Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels

23in joyful assembly, to the congregation of the firstborn, enrolled in heaven. You have come to God the Judge of all, to the spirits of the righteous made perfect,

24to Jesus the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel. 25See to it that you do not refuse Him who speaks. For if the people did not escape when they refused Him who warned them on earth, how much less will we escape if we reject Him who warns us from heaven?

Cross References

	Reference	Text (BSB)
1	James 1:18	He chose to give us birth through the word of truth, that we would be a kind of firstfruits of His creation.
2	Hebrews 11:40	God had planned something better for us, so that together with us they would be made perfect.
3	Luke 10:20	Nevertheless, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.”
4	Revelation 14:4	These are the ones who have not been defiled with women, for they are virgins. They follow the Lamb wherever He goes. They have been redeemed from among men as firstfruits to God and to the Lamb.
5	Genesis 18:25	Far be it from You to do such a thing—to kill the righteous with the wicked, so that the righteous and the wicked are treated alike. Far be it from You! Will not the Judge of all the earth do what is right?”
6	Exodus 4:22	Then tell Pharaoh that this is what the LORD says: ‘Israel is My firstborn son,
7	Psalms 94:2	Rise up, O Judge of the earth; render a reward to the proud.
8	Revelation 20:15	And if anyone was found whose name was not written in the Book of Life, he was thrown into the lake of fire.
9	Hebrews 9:27	Just as man is appointed to die once, and after that to face judgment,
10	2 Thessalonians 1:5–7	All this is clear evidence of God’s righteous judgment. And so you will be counted worthy of the kingdom of God, for which you are suffering. After all, it is only right for God to repay with affliction those who afflict you, and to grant relief to you who are oppressed and to us as well. This will take place when the Lord Jesus is revealed from heaven with His mighty angels

Hebrews 12:23 Summary

[Hebrews 12:23 is talking about a special group of people who have been born again through faith in Jesus Christ, and are now part of a heavenly assembly, enrolled in heaven as citizens of the kingdom of God, as described in Philippians 3:20 and 1 Peter 1:3-5. This means that we have come to God, who is the judge of all people, and to the spirits of the righteous who have gone before us in faith, as seen in Hebrews 11 and Revelation 6:9-11. We are part of a 'joyful assembly' that is celebrating our salvation and our new life in Christ, as described in Revelation 19:6-10 and Psalm 16:11. As believers, we can be encouraged by the fact that we are not alone, but are part of a much larger community of faith that includes all those who have put their trust in Jesus Christ, as seen in Hebrews 11:40 and Romans 8:28-30.]

Frequently Asked Questions

What is the 'congregation of the firstborn' mentioned in Hebrews 12:23?

The 'congregation of the firstborn' refers to believers who have been born again through faith in Jesus Christ, as seen in John 3:3-8, and are now part of a heavenly assembly, enrolled in heaven as citizens of the kingdom of God, as described in Philippians 3:20.

Who are the 'spirits of the righteous made perfect'?

The 'spirits of the righteous made perfect' are those who have gone before us in faith, such as the heroes of faith mentioned in Hebrews 11, and are now in heaven, perfected in the presence of God, as seen in Hebrews 11:40 and Revelation 6:9-11.

What does it mean to come to 'God the Judge of all'?

Coming to 'God the Judge of all' means that we have entered into a personal relationship with the one true God, who is the ultimate judge of all humanity, as seen in Romans 14:10-12 and 2 Corinthians 5:10, and who will one day judge all people according to their deeds, as described in Revelation 20:11-15.

How can we be part of this 'joyful assembly'?

We can be part of this 'joyful assembly' by putting our faith in Jesus Christ, as seen in Acts 2:47 and 1 Peter 1:3-5, and living a life that is pleasing to God, as described in Colossians 1:10 and 1 Thessalonians 4:1-8.

Reflection Questions

What does it mean to you to be part of a 'congregation of the firstborn', and how does this identity shape your daily life?
How does the knowledge that you have come to 'God the Judge of all' impact your decisions and actions?
What does it mean to be 'enrolled in heaven', and how does this reality give you hope and encouragement in times of trial?
In what ways can you participate in the 'joyful assembly' of believers, both in heaven and on earth, as described in Hebrews 12:22-23 and Revelation 19:6-10?

Gill's Exposition on Hebrews 12:23

To the general assembly,.... A "panegyris", the word here used, was a public and solemn assembly of the Greeks, either at their games, or feasts, or fairs, or on religious accounts; and signifies a

Jamieson-Fausset-Brown on Hebrews 12:23

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Written in heaven - enrolled as citizens there.

Matthew Poole's Commentary on Hebrews 12:23

To the general assembly: other inhabitants of this heavenly city and polity with whom believers are incorporated, are such, into whose communion they have admittance here below, viz. to the catholic assembly of Christ, his whole body, the fulness of him who filleth all in all; all assembly gathered out of all nations, 7:9, throughout the world, extended to all times and ages, especially to that part of it which is on earth, sojourning here, fitting for heaven; the other part is triumphing in it. They are not called or incorporated only into a particular national assembly, a straitened society, as the Old Testament church was; the general assembly of saints are more helpful to holiness than a lesser, ,28 Galatians 4:25-27. And church of the firstborn: this general assembly is not a rout, but a church, such as are called out of the world with a holy calling, subjecting themselves to Christ as their Head, and are, as quickened, so ordered and ruled by him: it is not a weak or an infant church, but strong and perfect, come unto maturity, in respect of the great discoveries of the mysteries of God made by Christ to them, ,13 6:1 ,3,4. This chosen, called, and well ordered society, were only of such persons who were the first-born of God, and partners of Christ’ s sonship and primogeniture, being regenerated by him, and dignified with his birthright privileges, ,29. They are the might and excellency of Christ; whereas the church at Sinai, for the body of them, were but typically, literally, and externally so, ,18, and did not universally enjoy, as those do, the strength and fulness of grace from God, ,29; are joint-heirs with Christ, , and made by him kings and priests to God and his Father, . Which are written in heaven: they were not, as the church at Sinai, of an earthly enrolment, registered here to know their families and descent, whether right Jews and priests or no, whose genealogy was preserved to that end, , &c.; but had their register in heaven, were written in the Lamb’ s book of life, to be of heavenly descent, born of God, partakers of the Divine nature, and who had a right and title by faith in Christ to the heavenly inheritance, and were free denizens of it, , and have all heavenly privileges derived to them, ,19 21:27. How obliging, influencing, and promoting are these privileges of every Christian’ s pursuit of holiness!

Trapp's Commentary on Hebrews 12:23

23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, Ver. 23. To the general assembly] Or public meeting of a whole country, as at a great assize, or some solemn celebrity. The Roman emperors raised up ample amphitheatres in a circular form, that the people sitting all around, might have a commodious sight of such pleasant spectacles as were set before them. That which Pompey erected was of such extent, that it was able to receive 40,000 men, as Pliny witnesseth. But, oh, what a glorious amphitheatre is that of heaven! What a stately congregation house! O praeclarum diem cum ad illud animorum concilium caetumque proficiscar, et cure ex hac turba et colluvione discedam! (Cie. de Sencetute.) Surely, if Cicero or some other heathen could say so, how much more may we exult and say, Oh, that dear day when we shall go out of this wretched world, and wicked company, to that general assembly of holy and happy souls! And how should we in the mean while turn every solemnity into a school of divinity; as when Fulgentius saw the nobility of Rome sit mounted in their bravery, it mounted his meditation to the heavenly Jerusalem. And another, when he sat and heard a sweet concert of music, seemed upon this occasion carried up for the time beforehand to the place of his rest, saying very passionately, What music may we think there is in heaven! (Mr Esty, Art of Meditat., by Dr Hall.) Which are written in heaven] In Jerusalem records were kept of the names of all the citizens, Psalms 48:3; so in heaven. And as the citizens of Rome might not accept of freedom in any other city; so neither should we seek things on earth, as those whose names are written in the earth, Jeremiah 17:13.

Ellicott's Commentary on Hebrews 12:23

(23) And to God the Judge of all.—The order of the Greek seems to require the rendering, and to a Judge (who is) God of all. Up to this point our thought has rested on the heavenly world and those who from the time of their creation have been its inhabitants. Men who have passed through this earthly life have no essential right to citizenship in the “heavenly Jerusalem.” They come before a Judge (comp. Hebrews 9:27). “The Lord shall judge His people” (Hebrews 10:30), severing between His servants and His foes (Malachi 3:18; Malachi 4:1), condemning the wicked, and receiving the righteous to His own dwelling-place. This Judge is “God of all”—of angels and of righteous souls (Wis 3:1), and of Christian men who “draw nigh” to the celestial city. How characteristic of the writer and his theme is the introduction of these solemn words into the midst of this description of Christian privilege and blessing. And to the spirits of just men made perfect.—The last verses of Hebrews 11 are at once called before the mind by these words. The “righteous” men have “by faith” run their course (Hebrews 10:38; Hebrews 11:4; Hebrews 11:7; Philippians 3:12); they have obtained the promises (Hebrews 6:15; Hebrews 11:1). The analogy of Scripture forbids us to consider their present state as the full consummation; for that, these “spirits” and we who are yet “in the body” await the day of the resurrection. These words, however, do not refer to the period of the Old Covenant only; indeed they do not in strictness belong to that period at all. The spirits of the righteous servants of Christ join the same fellowship; and only when Christ was manifested does the state to which the name “perfection” is thus given seem to have begun. What was received by those “spirits of the righteous” when they saw the day of Christ, we cannot tell; but. the teaching of Scripture seems to be that they were raised to some higher state of blessedness. These are the new inhabitants of the world above; they have come into the presence of God by means of the blood of sprinkling, through Jesus.

Adam Clarke's Commentary on Hebrews 12:23

Verse 23. To the general assembly] πανηγυρει. This word is joined to the preceding by some of the best MSS., and is quoted in connection by several of the fathers: Ye are come-to the general assembly of innumerable angels; and this is probably the true connection. The word πανηγυρις is compounded of παν, all, and αγυρις, an assembly; and means, particularly, an assembly collected on festive occasions. It is applied to the assembly of the Grecian states at their national games, Olympic, Isthmian, c. and hence a speech pronounced in favour of any person at such festive assemblies was called πανηγυρικοςλογος, a panegyrical discourse; and hence our word panegyric. The first-born] Those who first received the Gospel of Christ, and who are elsewhere termed the first fruits: this is spoken in allusion to the first-born among the Israelites, who were all considered as the Lord's property, and were dedicated to him. The Jews gave the title בכור bechor, first-born, to those who were very eminent or excellent; what we would term the head or top of his kin. The Church of the first-born is the assembly of the most excellent. Which are written in heaven] Who are enrolled as citizens of the New Jerusalem, and are entitled to all the rights, privileges, and immunities of the Church here, and of heaven above. This is spoken in allusion to the custom of enrolling or writing on tables, c., the names of all the citizens of a particular city and all those thus registered were considered as having a right to live there, and to enjoy all its privileges. All genuine believers are denizens of heaven. That is their country, and there they have their rights, c. And every member of Christ has a right to, and can demand, every ordinance in the Church of his Redeemer and wo to him who attempts to prevent them! God the Judge of all.] The supreme God is ever present in this general assembly: to him they are all gathered; by him they are admitted to all those rights, c. under his inspection they continue to act; and it is he alone who erases from the register those who act unworthily of their citizenship. Judge here is to be taken in the Jewish use of the term, i.e. one who exercises sovereign rule and authority. The spirits of just men made perfect] We cannot understand these terms without the assistance of Jewish phraseology. The Jews divide mankind into three classes: - 1. The JUST PERFECT, צדיקים גמורים tsaddikim gemurim. 2. The wicked perfect, רשעים גמורים reshaim gemurim. 3. Those between both, בינוניים beinoniyim. 1. The just perfect are those, 1. Who have conquered all brutal appetites and gross passions. 2. Who have stood in the time of strong temptation. 3. Who give alms with a sincere heart. 4. Who worship the true God only. 5. Who are not invidious. 6. Those from whom God has taken יצר הרע yetser hara, evil concupiscence, and given יצר טוב yetser tob, the good principle. 2.

Cambridge Bible on Hebrews 12:23

23. to the general assembly] The word Pançguris means a general festive assembly, as in Son 6:13 (LXX.). It has been questioned whether both clauses refer to Angels—“To myriads of Angels, a Festal Assembly, and Church of Firstborn enrolled in Heaven”—or whether two classes of the Blessed are intended, viz. “To myriads of Angels, (and) to a Festal Assembly and Church of Firstborn.” The absence of “and” before Pançguris makes this latter construction doubtful, and the first construction is untenable because the Angels are never called in the N.T. either “a Church” (but see Psalms 89:5) or “Firstborn.” On the whole the best and simplest way of taking the text seems to be “But ye have come … to Myriads—a Festal Assembly of Angels—and to the Church of the Firstborn … and to spirits of the Just who have been perfected.”and church of the firstborn, which are written in heaven] Rather, “who have been enrolled in heaven.” This refers to the Church of living Christians, to whom the Angels are “ministering spirits,” and whose names, though they are still living on earth, have been enrolled in the heavenly registers (Luke 10:20; Romans 8:16; Romans 8:29; James 1:18) as “a kind of firstfruits of His creatures” unto God and to the Lamb (Revelation 14:4). These, like Jacob, have inherited the privileges of firstborn which the Jews, like Esau, have rejected.to God the Judge of all] Into whose hands, rather than into the hands of man, it is a blessing to fall, because He is “the righteous Judge” (2 Timothy 4:8).and to the spirits of just men made perfect] That is, to saints now glorified and perfected—i.e. brought to the consummation of their course—in heaven (Revelation 7:14-17). This has been interpreted only of the glorified saints of the Old Covenant, but there is no reason to confine it to them. The writer tells the Hebrews that they have come not to a flaming hill, and a thunderous darkness, and a terror-stricken multitude, but to Mount Sion and the Heavenly Jerusalem, where they will be united with the Angels of joy and mercy (Luke 15:10), with the happy Church of living Saints, and with the spirits of the Just made perfect. The three clauses give us a beautiful conception of “the Communion of the Saints above and the Church below” with myriads of Angels united in a Festal throng, in a Heaven now ideally existent and soon to be actually realised.

Barnes' Notes on Hebrews 12:23

To the general assembly - see the notes on Hebrews 12:22. And church of the first-born - That is, you are united with the church of the first-born.

Whedon's Commentary on Hebrews 12:23

23. While angels are a finished Church above, in future communion with them is a Church below. Firstborn—The term literally designates an eldest son.

Sermons on Hebrews 12:23

	Sermon	Description
	Where We Begin by Norman Grubb	In this sermon, the preacher discusses the concept of slavery and how it has been the eternal purpose of God. He explains that as humans, we have been enslaved to our flesh and hav
	The Lamb's Book of Life by T. Austin-Sparks	In this sermon, the speaker discusses the concept of life as the ultimate criterion and completing factor for humanity. They emphasize that man's disobedience led to the withholdin
	The Horizon of Divine Purpose - Part 5 by T. Austin-Sparks	In this sermon, the speaker discusses the concept of life as portrayed in the Bible. He emphasizes that man's disobedience led to the withholding of a completing factor, resulting
	Job #4: God's Appearance by Stephen Kaung	In this sermon, the speaker emphasizes the need for humility and self-awareness in the presence of God. He references biblical examples such as Eli and Daniel, who recognized their
	Man's Petty Kingdom - Art Katz by From the Pulpit & Classic Sermons	In this sermon, the speaker emphasizes the importance of seeking the revelation of God through Jesus Christ rather than relying on human traditions, wisdom, and programs. He shares
	What Does It Mean to Be Firstborn? by Anton Bosch	Anton Bosch delves into the privileges and responsibilities of being the firstborn in the Old Testament, highlighting the greater inheritance, blessing, succession rights, and spec
	The Family of God by J.C. Ryle	J.C. Ryle emphasizes the significance of belonging to the family of God, contrasting it with earthly families that often face sorrow and separation. He describes the family of God