|New International Version (©2011)|
So, as the Holy Spirit says: "Today, if you hear his voice,
New Living Translation (©2007)
That is why the Holy Spirit says, "Today when you hear his voice,
English Standard Version (©2001)
Therefore, as the Holy Spirit says, “Today, if you hear his voice,
New American Standard Bible (©1995)
Therefore, just as the Holy Spirit says, "TODAY IF YOU HEAR HIS VOICE,
King James Bible (Cambridge Ed.)
Wherefore (as the Holy Ghost saith, To day if ye will hear his voice,
Holman Christian Standard Bible (©2009)
Therefore, as the Holy Spirit says: Today, if you hear His voice,
International Standard Version (©2012)
Therefore, as the Holy Spirit says, "Today, if you hear his voice,
NET Bible (©2006)
Therefore, as the Holy Spirit says, "Oh, that today you would listen as he speaks!
Aramaic Bible in Plain English (©2010)
Because The Spirit of Holiness said, “Today, if you will hear his voice,
GOD'S WORD® Translation (©1995)
As the Holy Spirit says, "If you hear God speak today, don't be stubborn.
King James 2000 Bible (©2003)
Therefore (as the Holy Spirit says, Today if you will hear his voice,
American King James Version
Why (as the Holy Ghost said, To day if you will hear his voice,
American Standard Version
Wherefore, even as the Holy Spirit saith, To-day if ye shall hear his voice,
Wherefore, as the Holy Ghost saith: To day if you shall hear his voice,
Darby Bible Translation
Wherefore, even as says the Holy Spirit, To-day if ye will hear his voice,
English Revised Version
Wherefore, even as the Holy Ghost saith, Today if ye shall hear his voice,
Webster's Bible Translation
Wherefore (as the Holy Spirit saith, To-day if ye will hear his voice,
Weymouth New Testament
For this reason--as the Holy Spirit warns us, "To-day, if you hear His voice,
World English Bible
Therefore, even as the Holy Spirit says, "Today if you will hear his voice,
Young's Literal Translation
Wherefore, (as the Holy Spirit saith, 'To-day, if His voice ye may hear --
|Matthew Henry's Concise Commentary|
3:7-13 Days of temptation are often days of provocation. But to provoke God, when he is letting us see that we entirely depend and live upon him, is a provocation indeed. The hardening of the heart is the spring of all other sins. The sins of others, especially of our relations, should be warnings to us. All sin, especially sin committed by God's professing, privileged people, not only provokes God, but it grieves him. God is loth to destroy any in, or for their sin; he waits long to be gracious to them. But sin, long persisted in, will make God's wrath discover itself in destroying the impenitent; there is no resting under the wrath of God. Take heed: all who would get safe to heaven must look about them; if once we allow ourselves to distrust God, we may soon desert him. Let those that think they stand, take heed lest they fall. Since to-morrow is not ours, we must make the best improvement of this day. And there are none, even the strongest of the flock, who do not need help of other Christians. Neither are there any so low and despised, but the care of their standing in the faith, and of their safety, belongs to all. Sin has so many ways and colours, that we need more eyes than ours own. Sin appears fair, but is vile; it appears pleasant, but is destructive; it promises much, but performs nothing. The deceitfulness of sin hardens the soul; one sin allowed makes way for another; and every act of sin confirms the habit. Let every one beware of sin.
Verses 7-11. - Wherefore, as the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts. The warning, thus led up to, is now introduced by a long quotation from Psalm 95, which is cited at length, because the writer is about to dwell on its whole significance in the remainder of this and also in the succeeding chapter. The warning is connected by διὸ with the conclusion of ver. 6. Since our continuing to be God's house is on the condition of our steadfastness, therefore beware of failing, as the Israelites referred to by the psalmist did. With regard to the construction of the passage, there is some difficulty in discovering the apodosis to the initiatory καθὼς ("as saith the Holy Ghost"). It seems best to suppose one understood, being suggested by "harden not your hearts," which occurs m the midst of the quotation. Sentences thus grammatically incomplete are in the style of St. Paul. Otherwise the apodosis must be found in βλέπετε (ver. 12), the long intervening passage being parenthetical. It is, after all, only a question of grammatical construction; in any case the general meaning is clear. As to the successive clauses of the quotation from Psalm 95. (vers. 7-11), it is to be observed that
(1) "If ye will hear his voice" may probably mean in the Hebrew, "Oh that ye would hear his voice!" But the Greek of the LXX., cited in the Epistle, is capable of the same meaning. Here, again, the meaning of the particular phrase does not affect the drift of the passage.
(2) "Harden not your hearts" expresses the abjuration which ensues from resistance of grace. Elsewhere such judicial hardening is attributed to God; as when he is said to have hardened Pharaoh's heart (cf. Isaiah 6:9, etc.; Matthew 13:13). The two modes of expression involve no difference of doctrine. It is God's doing as being judicial; man's as being due to his own perversity. As in the provocation, in the day of the temptation in the wilderness. Here κατὰ τὴν ἡμέραν, which is from the LXX., may mean "at the time of" (cf. Acts 16:25, κατὰ τὸ μεσονύκτιον), or "according to," i.e. "after the manner of." The former agrees best with the Hebrew psalm, which has "As at Meribah, as on the day of Massah in the wilderness," referring to the two places called by these names from what occurred there, when the people murmured for want of water. The first occurrence was at Rephidim, in the wilderness of Sin, at the commencement of the wandering (Exodus 17:1-8); the second was in the wilderness of Zin, near Kadesh, towards the end of the forty years (Numbers 20:1-14). Both names are assigned to the former place in Exodus 17:7; but elsewhere they are distinguished (see Deuteronomy 33:8). In the text, following the LXX., equivalents of the Hebrew names are given, Massah being rendered literally by πειρασμός: Meribah (equivalent to "strife ") by the unusual word παραπικρασμός, which occurs only here and in the psalm, though the verb παραπικραίνω is common in the LXX. The root of the word being πικρὸς ("bitter"), it may possibly have been suggested by the occurrence at Marah (equivalent to "bitterness"), where there was also a murmuring about water (Exodus 15:23), πικρία being the LXX. equivalent of Marah.
(3) When (οῦ in the sense of ὅπου, as is common in the LXX. and New Testament) your fathers tempted me, proved me, and saw my works forty years. In place of the reading of the Textus Receptus, ἐδοκιμασάν με ("proved me"), which agrees with the LXX., the authority of manuscripts is in favor of ἐν δοκιμασίᾳ. This again, like the ether variations of reading, is of no importance with regard to the meaning. But further, in the original Hebrew, and apparently in the LXX., "forty years" is connected with the clause that follows: "forty years long was I grieved," etc.; whereas, in the text, the interposition of διὸ at the beginning of ver. 10, necessitates its connection with "saw my works." It is possible that the writer of the Epistle intended a reference to the corresponding forty years from the manifestation of Christ to the destruction of Jerusalem, which were drawing to their close at the time of writing, and during which the Israelites of his day were trying God by their rejection of the gospel, or, in the case of some of the believers addressed, by their wavering allegiance to it. The supposition that this idea was in the writer's mind is supported by the fact that Jewish writers refer to the psalm as assigning forty years for the days of the Messiah (see reference in Bleek, Delitzsch, Alford, etc.). That the writer had an intention in his variation from the original is the more likely from his following it correctly afterwards in ver. 17.
(4) As I sware in my wrath, If they shall enter into my rest. The reference here is to Numbers 14:21, etc., beginning with the Divine oath, "As truly as I live," which is again repeated in ver. 28. The occasion was not the murmuring either at Massah or at Meribah, but the general rebellion of the whole congregation after the return of the spies, betokening a universal spirit of ἀπιστία (cf. ver. 19). "If they shall enter (εἰ εἰσελεύσονται) "is an elliptical form of oath, expressing strong negation.
Gill's Exposition of the Entire Bible
Wherefore, as the Holy Ghost saith,.... In Psalm 95:7
today if you will hear his voice; either the precepts of Christ, to hear which is to obey them; and this is an acknowledgment to Christ as King of saints, and is a testimony of love to him, and is wellpleasing in his sight; and in which the saints find pleasure themselves, and profit also: or the Gospel of Christ, which is a voice of love, grace, and mercy; of peace and reconciliation; of pardon and righteousness; of liberty, redemption, and salvation by Christ; and to hear it, is not only to hear it externally, but internally, so as to understand it, and distinguish it from the voice of a stranger, and to approve of it, and believe it, and put in practice what is heard: and "today" may intend some festival day in David's time, when, and on account of which, this psalm was penned; as the feast of tabernacles, which was a type of Christ tabernacling in human nature; or it may regard the time of man's life, while it is day, or the present instant of life: or rather the whole Gospel dispensation. The psalm from whence these and some following words are taken, belongs to the Messiah; for the person the subject of it, is called the rock of our salvation; and every thing in it is applicable to him; as the ascription of deity, and divine worship; the creation and preservation of the universe; yea, he is represented as a shepherd, and the saints as his sheep; which plainly points at the office of Christ; and these very words are often made use of by the Jews, and applied to the Messiah, showing that if the Jews would repent but one day, or keep the sabbath but one day, the son of David, the Messiah, would come; since it is said, "today if you will hear his voice" (d); which the Chaldee paraphrase renders "his Word", his essential Word, the Lord Jesus Christ.
(d) T. Bab. Sanhedrin, fol. 98. 1. Shemot Rabba, sect. 25. fol. 109. 3. & Shirhashirim Rabba, fol. 19. 3.
Jamieson-Fausset-Brown Bible Commentary
7-11. Exhortation from Ps 95:7-11, not through unbelief to lose participation in the spiritual house. Seeing that we are the house of God if we hold fast our confidence … (Heb 3:6). Jesus is "faithful," be not ye unfaithful (Heb 3:2, 12). The sentence beginning with "wherefore," interrupted by the parenthesis confirming the argument from Ps 95:7-11, is completed at Heb 3:12, "Take heed," &c.
Holy Ghost saith—by the inspired Psalmist; so that the words of the latter are the words of God Himself.
To-day—at length; in David's day, as contrasted with the days of Moses in the wilderness, and the whole time since then, during which they had been rebellious against God's voice; as for instance, in the wilderness (Heb 3:8). The Psalm, each fresh time when used in public worship, by "to-day," will mean the particular day when it was, or is, used.
his voice—of grace.
Hebrews 3:7 Parallel Commentaries
Hebrews 3:7 NIV
Hebrews 3:7 NLT
Hebrews 3:7 ESV
Hebrews 3:7 NASB
Hebrews 3:7 KJV
Bible Hub: Online Parallel Bible