KJV: If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not?
YLT: if chastening ye endure, as to sons God beareth Himself to you, for who is a son whom a father doth not chasten?
Darby: Ye endure for chastening, God conducts himself towards you as towards sons; for who is the son that the father chastens not?
ASV: It is for chastening that ye endure; God dealeth with you as with sons; for what son is there whom his father chasteneth not?
| παιδείαν | discipline |
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Parse: Noun, Accusative Feminine Singular Root: παιδεία Sense: the whole training and education of children (which relates to the cultivation of mind and morals, and employs for this purpose now commands and admonitions, now reproof and punishment) It also includes the training and care of the body. |
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| ὑπομένετε | endure |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἀπομένω Sense: to remain. |
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| υἱοῖς | sons |
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Parse: Noun, Dative Masculine Plural Root: υἱός Sense: a son. |
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| προσφέρεται | is treating |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: προσφέρω Sense: to bring to, lead to. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεός | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| υἱὸς | son [is there] |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| παιδεύει | disciplines |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: παιδεύω Sense: to train children. |
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| πατήρ | [his] father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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Greek Commentary for Hebrews 12:7
Present active indicative or present active imperative and so just “endure for chastening.” Dealeth with you Present middle indicative of προσπερω prospherō but this sense of bearing oneself towards one with the dative here only in the N.T., though often in the older Greek. What Interrogative. Whom Relative. Cf. Matthew 7:9. [source]
Rend. “it is for chastening that ye endure.” A.V. follows the reading of T. R. εἰ ifDo not faint at affliction. Its purpose is disciplinary. Παιδεία is here the end or result of discipline. In Hebrews 12:5it is the process. [source]
The verb means to bring to: often to bring an offering to the altar, as Matthew 5:23, Matthew 5:24; Matthew 8:4. In the passive voice with the dative, to be born toward one; hence, to attack, assail, deal with, behave toward. See Thucyd. i. 140; Eurip. Cycl. 176; Hdt. vii. 6. The afflictive dealing of God with you is an evidence that you are sons. [source]
Some interpreters render, “who is a son whom the father?” etc. That is, no one is a son who is without paternal chastening. The A.V. is better. The idea expressed by the other rendering appears in the next verse. [source]
Reverse Greek Commentary Search for Hebrews 12:7
Originally to bring up a child ( παῖς ). Hence, to instruct; so Acts 7:22, of Moses instructed in the wisdom of the Egyptians; and Acts 22:3, of Paul instructed in the law. To discipline orcorrect, as Hebrews 12:6, Hebrews 12:7. The word is not synonymous with punish, since it always implies an infliction which contemplates the subject's amendment; and hence answers to chastise or chasten. So Hebrews 12:10; Revelation 3:19. In popular speech chastise and punish are often confounded. Chasten is from the Latin castus, “pure,” “chaste;” and to chasten is, properly, to purify. This meaning underlies even the use of the word by Pilate, who was not likely to be nice in his choice of words. Instead of punishing him with death, he will chastise him, in order to teach him better. So Wyc., I shall deliver him amended. [source]
On this sense of παιδευω paideuō from παις pais child, to train a child (Acts 7:22), to discipline with words (2 Timothy 2:25), to chastise with scourges see note on Luke 23:16 (Hebrews 12:7), and so by afflictions as here (Hebrews 12:6). υπο του Κυριου Hupo tou Kuriou can be construed with κρινομενοι krinomenoi instead of with παιδευομετα paideuometha [source]
Εν En is the sphere in which it all takes place. There are only three examples in the N.T. of παιδεια paideia old Greek for training a παις pais (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary). It is possible, as Thayer gives it, that this is the meaning here in Ephesians 6:4. In 2 Timothy 3:16 adults are included also in the use. In Hebrews 12:5, Hebrews 12:7, Hebrews 12:11 the narrower sense of “chastening” appears which some argue for here. At any rate νουτεσια nouthesia (from νουσ τιτημι noustithēmi), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1 Corinthians 10:11; Titus 3:10. [source]
Προσφέρειν , lit. to bring to (the altar ). Comp. Matthew 5:23. oP., who, however, has the kindred noun προσφορὰ offeringVery often in lxx; nineteen times in Hebrews, and always, with one exception (Hebrews 12:7), in the technical sense, as here. [source]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
There is such a thing, perfect because it has been perfected (1 John 4:12, 1 John 4:17). Cf. James 1:4.Casteth out fear (εχω βαλλει τον ποβον exō ballei ton phobon). “Drives fear out” so that it does not exist in real love. See εκβαλλω εχω ekballō exō in John 6:37; John 9:34.; John 12:31; John 15:6 to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1 Corinthians 13:1-13).Hath punishment Old word, in N.T. only here and Matthew 25:46. Τιμωρια Timōria has only the idea of penalty, κολασις kolasis has also that of discipline, while παιδεια paideia has that of chastisement (Hebrews 12:7). The one who still dreads Bengel graphically describes different types of men: “sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore ” [source]
Old word, in N.T. only here and Matthew 25:46. Τιμωρια Timōria has only the idea of penalty, κολασις kolasis has also that of discipline, while παιδεια paideia has that of chastisement (Hebrews 12:7). The one who still dreads Bengel graphically describes different types of men: “sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore ” [source]