Lexical Summary anapheró: To bring up, to offer, to bear, to carry up Original Word: ἀναφέρω Strong's Exhaustive Concordance bear, bring up, offer up. From ana and phero; to take up (literally or figuratively) -- bear, bring (carry, lead) up, offer (up). see GREEK ana see GREEK phero HELPS Word-studies 399 anaphérō (from 303 /aná, "up" and 5342 /phérō, "bring, carry") – properly, bring up to the goal (end point), i.e. carrying something through its sequence to reach its needed consummation (note the prefix, ana). NAS Exhaustive Concordance Word Originfrom ana and pheró Definition to carry up, lead up NASB Translation bear (1), bore (1), brought (1), led (1), offer (3), offered (2). Thayer's Greek Lexicon STRONGS NT 399: ἀναφέρωἀναφέρω; future ἀνοίσω (Leviticus 14:20; Numbers 14:33, etc.); 1 aorist ἀνήνεγκα; 2 aorist ἀνήνεγκον; (see references under the word φέρω; imperfect passive ἀνεφερομην; from Homer down); 1. to carry or bring up, to lead up; men to a higher place: Matthew 17:1; Mark 9:2; passive, Luke 24:51 (Tdf. omits; WH reject the clause). ἀναφέρειν τάς ἁμαρτίας ἐπί τό ξύλον, 1 Peter 2:24 (to bear sins up on the cross, namely, in order to expiate them by suffering death (cf. Winer's Grammar, 428f (399))). 2. to prat upon the altar, to bring to the altar, to offer (the Sept. for הֶעֱלָה of presentation as a priestly act, cf. Kurtz on Hebrew, p. 154f), θυσίας, θυσίαν, etc. (Isaiah 57:6, etc.): Hebrews 7:27; Hebrews 13:15; 1 Peter 2:5; with ἐπί τό θυσιαστήριον added, James 2:21 (Genesis 8:20; Leviticus 14:20; (Baruch 1:10; 1 Macc. 9:53)); (ἑαυτόν, Hebrews 7:27, T Tr marginal reading WH marginal reading προσενέγκας). Cf. Kurtz as above 3. to lift up on oneself, to take upon oneself, i. e. to place on oneself anything as a load to be upborne, to sustain: τάς ἁμαρτίας i. e. by metonymy, their punishment, Hebrews 9:28 (Isaiah 53:12; τήν πορνείαν, Numbers 14:33); cf. Winer's De verb. comp. etc. Part iii., p. 5f. The verb translated “lead up,” “carry up,” or “offer up” appears ten times in the Greek New Testament and unites two great biblical themes: ascent and sacrifice. Whether describing literal movement to a mountain or the heavenly realm, or the ritual act of presenting an offering to God, the word consistently points upward—toward divine revelation, priestly mediation, and final exaltation in Christ. Literal Ascent to Revelation • Matthew 17:1; Mark 9:2 – Jesus “led them up” a high mountain for the Transfiguration. The upward motion prepares the disciples to behold His unveiled glory, foreshadowing both resurrection and ascension. Priestly and Sacrificial Overtones First–century readers instinctively heard temple language. Priests “carried up” offerings onto the altar. The Epistle to the Hebrews applies that imagery to Jesus: His self-offering is superior in scope (once for all) and substance (His own sinless life). The upward movement now climaxes in the cross and the heavenly sanctuary (Hebrews 9:24). Christ’s Atoning Self-Offering Peter echoes the same verb to stress substitutionary atonement: Christ is both priest and sacrifice, lifting sin away from the worshiper and reconciling us to God. Believer’s Priestly Ministry of Praise The church does not repeat Calvary, yet it does share in priestly service: Every believer participates in a continual, non-bloody offering—thanksgiving, obedience, evangelistic witness—made acceptable only “through Jesus.” Faith Proven through Obedience James 2:21 recalls Abraham: “Was not our father Abraham justified by works when he offered his son Isaac on the altar?” The upward act on Mount Moriah illustrates living faith: trust that moves, ascends, and surrenders the dearest treasure to God. Eschatological Hope Hebrews 9:28 links Christ’s past offering with future deliverance: He “will appear a second time, not to bear sin, but to bring salvation to those who eagerly await Him.” The upward trajectory of redemption will culminate in His descending return. Historical Background In Second Temple Judaism, korbanot (offerings) were physically lifted onto the altar’s hearth. This cultural backdrop sharpened early Christian understanding: Jesus is the definitive korban carried up once, rendering further sin offerings obsolete yet inviting continual spiritual sacrifices. Ministry Implications 1. Worship centers on the exalted Christ whose self-offering secures access (Hebrews 10:19-22). Key Occurrences Matthew 17:1; Mark 9:2; Luke 24:51; Hebrews 7:27 (two verbal forms); Hebrews 9:28; Hebrews 13:15; James 2:21; 1 Peter 2:5; 1 Peter 2:24. Englishman's Concordance Matthew 17:1 V-PIA-3SGRK: αὐτοῦ καὶ ἀναφέρει αὐτοὺς εἰς NAS: his brother, and led them up on a high KJV: bringeth them up into an high INT: of him and brings up them into Mark 9:2 V-PIA-3S Luke 24:51 V-IIM/P-3S Hebrews 7:27 V-PNA Hebrews 7:27 V-APA-NMS Hebrews 9:28 V-ANA Hebrews 13:15 V-PSA-1P James 2:21 V-APA-NMS 1 Peter 2:5 V-ANA 1 Peter 2:24 V-AIA-3S Strong's Greek 399 |
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