SEV Biblia, Chapter 4:13
Y no hay cosa creada que no sea manifiesta en su presencia; antes todas las cosas estn desnudas y abiertas a sus ojos, de lo cual hablamos.
Clarke's Bible Commentary - Hebrew 4:13
Verse 13. Neither is there any creature that is not manifest] God, from whom this word comes, and by whom it has all its efficacy, is infinitely wise. He well knew how to construct his word, so as to suit it to the state of all hearts; and he has given it that infinite fullness of meaning, so as to suit it to all cases. And so infinite is he in his knowledge, and so omnipresent is he, that the whole creation is constantly exposed to his view; nor is there a creature of the affections, mind, or imagination, that is not constantly under his eye. He marks every rising thought, every budding desire; and such as these are supposed to be the creatures to which the apostle particularly refers, and which are called, in the preceding verse, the propensities and suggestions of the heart. But all things are naked and opened] panta de gumna kai tetrachlismena. It has been supposed that the phraseology here is sacrificial, the apostle referring to the case, of slaying and preparing a victim to be offered to God. 1. It is slain; 2. It is flayed, so it is naked; 3. It is cut open, so that all the intestines are exposed to view; 4. It is carefully inspected by the priest, to see that all is sound before any part is offered to him who has prohibited all imperfect and diseased offerings; and, 5. It is divided exactly into two equal parts, by being split down the chine from the nose to the rump; and so exactly was this performed, that the spinal marrow was cloven down the center, one half lying in the divided cavity of each side of the backbone. This is probably the metaphor in 2 Tim. ii. 15, where see the note.
But there is reason to suspect that this is not the metaphor here. The verb trachlizw, from which the apostle's tetrachlismena comes, signifies to have the neck bent back so as to expose the face to full view, that every feature might be seen; and this was often done with criminals, in order that they might be the better recognized and ascertained. To this custom Pliny refers in the very elegant and important panegyric which he delivered on the Emperor Trajan, about A. D. 103, when the emperor had made him consul; where, speaking of the great attention which Trajan paid to the public morals, and the care he took to extirpate informers, &c., he says: Nihil tamen gratius, nihil saeculo dignius, quam quod contigit desuper intueri delatorum supina ora, retortasque cervices. Agnoscebamus et fruebamur, cum velut piaculares publicae sollicitudinis victimae, supra sanguinem noxiorum ad lenta supplicia gravioresque poenas ducerentur. Plin. Paneg., cap. 34. "There is nothing, however, in this age which affects us more pleasingly, nothing more deservedly, than to behold from above the supine faces and reverted necks of the informers. We thus knew them, and were gratified when, as expiatory victims of the public disquietude, they were led away to lingering punishments, and sufferings more terrible than even the blood of the guilty." The term was also used to describe the action of wrestlers who, when they could, got their hand under the chin of their antagonists, and thus, by bending both the head and neck, could the more easily give them a fall; this stratagem is sometimes seen in ancient monuments. But some suppose that it refers to the custom of dragging them by the neck. Diogenes the philosopher, observing one who had been victor in the Olympic games often fixing his eyes upon a courtezan, said, in allusion to this custom: ide krion areimanion, wv upo tou tucontov korasiou trachlizetai.
"See how this mighty champion (martial ram) is drawn by the neck by a common girl." See Stanley, page 305.
With whom we have to do.] prov on hmin o logov? To whom we must give an account. He is our Judge, and is well qualified to be so, as all our hearts and actions are naked and open to him.
This is the true meaning of logov in this place; and it is used in precisely the same meaning in Matt. xii. 36; xviii. 23; Luke xvi. 2. Rom. xiv. 12: So then every one of us logov dwsei, shall give an account of himself to God. And chap. xiii. 17: They watch for your souls, wv logon apodwsontev, as those who must give account. We translate the words, With whom we have to do; of which, though the phraseology is obsolete, yet the meaning is nearly the same. To whom a worde to us, is the rendering of my old MS. and Wiclif. Of whom we speake, is the version of our other early translators.
John Gill's Bible Commentary
Ver. 13. Neither is there any creature that is not manifest in his sight , etc..] Christ is the Lord God omniscient; there is no creature, in general, rational, or irrational, animate or inanimate, but what are known to him, and seen by him; for all creatures are made, and upheld by him, and he is omnipresent; and in particular, there is no man but is manifest to him; so hyrb , creature, is often used by the Rabbins for man; all men, openly profane men, who are enemies to Christ, and his people, are under his eye and notice; he knows their persons, he sees their actions, even those that are most secretly devised and performed against him, and his saints; and he takes such notice of them, as to bring them into judgment for them; he knows formal professors of religion, and upon what foot they have taken up their profession, and how they keep their lusts with their profession; he can distinguish between profession and grace; and he knows and observes the springs and progress of their apostasy: and as for true believers, he knows their persons, and knows them to be his; he sees their sins and their weaknesses; he takes notice of their graces, and observes their wants; and there is nothing in them, or belongs to them, but what is before him, even the secret desires of their souls. So Philo the Jew says the divine Word reaches to, and comprehends all things, nothing escapes him: and this phrase is very commonly used of the divine Being by the Jews, wynpl ywlg lkh , all things are manifest before him f64 ; and this being used of Christ, is no inconsiderable proof of his proper deity: but all things are naked and opened unto the eyes of him with whom we have to do . The words are an allusion to wrestlers, who exercised naked, and took each other by their necks and collars; and when one was thrown upon his back, as the word rendered opened is by some translated, he was publicly exposed and known: or to the putting of a creature in such a posture when sacrificed; or rather to the cutting of it up, and laying open its entrails: and especially to the manner of doing it among the Jews, with which these persons, the apostle writes to, were acquainted: and it was this; when the lamb for the daily sacrifice was slain, the priest hung it up by the foot, and skinned it; and when he came to the breast, he cut off the head; and having finished the skinning of it, he divided the heart, and took out the blood; then he cut off the shoulders; and when he came to the right leg, he cut it off, and then cut it down through the chine bone, and wynpl ywlg wlwk , all of it was manifest before him f65 . The very phrase before used. The word here used seems to answer to Pr[ , which, with the Arabians, signifies, to know, or make known; and Pyr[m , with the Rabbins; is used for a companion, a familiar one that is well known; the theme in the Hebrew, is, Prw[ , the neck. The last clause, with whom we have to do, manifestly points at the person here spoken of, Jesus Christ: saints have a concern with him now, as their way to the Father, as their Saviour and Redeemer; they have to do with his blood for pardon and cleansing, and with his righteousness for justification, and with his fulness for every supply of grace; and with him as their King to rule over them, protect and defend them, and as their prophet to teach them, and their high priest to intercede for them. Moreover, the words may be rendered, to whom we must give an account; and so the Syriac version renders them, to whom they give an account; as all men must at the great day: and all this that is said of the Word of God should engage to care, watchfulness, and circumspection in the course of a profession of religion.
Matthew Henry Commentary
Verses 11-16 - Observe the end proposed: rest spiritual and eternal; the rest of grac here, and glory hereafter; in Christ on earth, with Christ in heaven After due and diligent labour, sweet and satisfying rest shall follow and labour now, will make that rest more pleasant when it comes. Let u labour, and quicken each other to be diligent in duty. The Holy Scriptures are the word of God. When God sets it home by his Spirit, i convinces powerfully, converts powerfully, and comforts powerfully. I makes a soul that has long been proud, to be humble; and a pervers spirit, to be meek and obedient. Sinful habits, that are become as in were natural to the soul, and rooted deeply in it, are separated an cut off by this sword. It will discover to men their thoughts an purposes, the vileness of many, the bad principles they are moved by the sinful ends they act to. The word will show the sinner all that is in his heart. Let us hold fast the doctrines of Christian faith in ou heads, its enlivening principles in our hearts, the open profession of it in our lips, and be subject to it in our lives. Christ executed on part of his priesthood on earth, in dying for us; the other he execute in heaven, pleading the cause, and presenting the offerings of his people. In the sight of Infinite Wisdom, it was needful that the Saviour of men should be one who has the fellow-feeling which no being but a fellow-creature could possibly have; and therefore it wa necessary he should actual experience of all the effects of sin tha could be separated from its actual guilt. God sent his own Son in the likeness of sinful flesh, Ro 8:3; but the more holy and pure he was the more he must have been unwilling in his nature to sin, and mus have had deeper impression of its evil; consequently the more must he be concerned to deliver his people from its guilt and power. We shoul encourage ourselves by the excellence of our High Priest, to com boldly to the throne of grace. Mercy and grace are the things we want mercy to pardon all our sins, and grace to purify our souls. Beside our daily dependence upon God for present supplies, there are season for which we should provide in our prayers; times of temptation, eithe by adversity or prosperity, and especially our dying time. We are to come with reverence and godly fear, yet not as if dragged to the sea of justice, but as kindly invited to the mercy-seat, where grac reigns. We have boldness to enter into the holiest only by the blood of Jesus; he is our Advocate, and has purchased all our souls want or can desire __________________________________________________________________
Greek Textus Receptus
και 2532 ουκ 3756 εστιν 2076 5748 κτισις 2937 αφανης 852 ενωπιον 1799 αυτου 846 παντα 3956 δε 1161 γυμνα 1131 και 2532 τετραχηλισμενα 5136 5772 τοις 3588 οφθαλμοις 3788 αυτου 846 προς 4314 ον 3739 ημιν 2254 ο 3588 λογος 3056
Vincent's NT Word Studies
13. From 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 (ktisiv). See on Rom. viii. 19; 2 Cor. v. 17; Colossians i. 15. Here in the sense of thing created.
Opened (tetrachlismena). 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. Il. i. 459; ii. 422; Pindar, Ol. xiii. 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 (prov on hmin o logov). Rend. with whom is our reckoning; that is to whom we have to give account. 185
