KJV: And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words.
YLT: And I entreat you, brethren, suffer the word of the exhortation, for also through few words I have written to you.
Darby: But I beseech you, brethren, bear the word of exhortation, for it is but in few words that I have written to you.
ASV: But I exhort you, brethren, bear with the word of exhortation, for I have written unto you in few words.
Παρακαλῶ | I exhort |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἀδελφοί | brothers |
Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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ἀνέχεσθε | bear with |
Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: ἀνέχομαι Sense: to hold up. |
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λόγου | word |
Parse: Noun, Genitive Masculine Singular Root: λόγος Sense: of speech. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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παρακλήσεως | of exhortation |
Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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καὶ | only |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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βραχέων | few words |
Parse: Adjective, Genitive Masculine Plural Root: βραχύς Sense: short, small, little. |
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ἐπέστειλα | I have written |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: ἐπιστέλλω Sense: to send one a message, command. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
Greek Commentary for Hebrews 13:22
Present middle imperative (some MSS. have ανεχεσται anechesthai infinitive) of ανεχω anechō with the ablative, “hold yourselves back from” as in Colossians 3:13. The word of exhortation His description of the entire Epistle. It certainly is that, a powerful appeal in fact. I have written First aorist active indicative (epistolary aorist) of επιστελλω epistellō old word to send a letter Common Greek idiom, here only in N.T. (from βραχυς brachus brief, short). Cf. δι ολιγων εγραπσα di' oligōn egrapsa in 1 Peter 5:12. [source]
For “suffer,” rend. “bear with.” See Acts 18:14; 2 Corinthians 11:1; 2 Timothy 4:3. Do not become impatient at my counsels in this letter. The word of exhortation refers to the entire epistle which he regards as hortatory rather than didactic or consolatory. The phrase only in Acts 13:15. [source]
A.V. supplies a letter. Rend. “I have written unto you.” The verb only here, Acts 15:20; Acts 21:25. Lit. to send, not letters only. Sometimes with ἐπιστολαὶ or ἐπιστολὰς lettersadded, as Nehemiah 6:19; 1Peter href="/desk/?q=1pe+5:12&sr=1">1 Peter 5:12, and ἐν ὀλίγῳ briefly Ephesians 3:3. [source]
Reverse Greek Commentary Search for Hebrews 13:22
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On “exhortation” (παρακλησις paraklēsis) See note on Acts 9:31. It may be a technical phrase used in the synagogue (Hebrews 13:22; 1 Timothy 4:13). [source]
By way of contrast First aorist active infinitive of επιστελλω epistellō old verb to send to one (message, letter, etc.). Our word επιστλε epistle (επιστολη epistolē as in Acts 15:30) comes from this verb. In the N.T. only here, Hebrews 13:22, and possibly Acts 21:25. [source]
Instrumental case of old word from επιεικης epieikēs and this from επι epi and εικος eikos (reasonable, likely, fair). “Sweet Reasonableness” (Matthew Arnold), gentleness, fairness. An επιεικης epieikēs man is “one who makes reasonable concessions” (Aristotle, Etho4. Acts 24:10), while δικαιος dikaios is “one who insists on his full rights” (Plato, Leg. 757 D) as translated by Page. A few words (συντομως suntomōs). Old adverb from συντεμνω suntemnō to cut together (short), abbreviate. Like δια βραχεων dia bracheōn in Hebrews 13:22. In N.T. only here and Mark 16 (shorter conclusion). [source]
Old adverb from συντεμνω suntemnō to cut together (short), abbreviate. Like δια βραχεων dia bracheōn in Hebrews 13:22. In N.T. only here and Mark 16 (shorter conclusion). [source]
First aorist active of επιστελλω epistellō to send to and so to write like our epistle Old verb, but in the N.T. only here and Acts 15:20; Hebrews 13:22. It is the very word used by James in this “judgment” at the Conference (Acts 15:20, επιστειλαι episteilai). B D here read απεστειλαμεν apesteilamen from αποστελλω apostellō to send away, to give orders. Wendt and Schuerer object to this as a gloss. Rather is it an explanation by James that he does not refer to the Gentile Christians whose freedom from the Mosaic ceremonial law was guaranteed at the Jerusalem Conference. James himself presided at that Conference and offered the resolution that was unanimously adopted. James stands by that agreement and repeats the main items (four: anything sacrificed to idols, blood, anything strangled, fornication, for discussion see note on Acts 15) from which they are to keep themselves (direct middle πυλασσεσται phulassesthai of πυλασσω phulass indirect command after κριναντες krinantes with accusative, αυτους autous of general reference). James has thus again cleared the air about the Gentiles who have believed He asks that Paul will stand by the right of Jewish Christians to keep on observing the Mosaic law. He has put the case squarely and fairly. [source]
Only here in Pastorals. Mostly in Paul. Comp. Acts 18:14; 2 Corinthians 11:4; Hebrews 13:22. [source]
Lit., through few (words). Compare Hebrews 13:22, where the expression is διὰ βραχέων , through brief words. [source]
Peter uses Paul‘s phrase (1 Corinthians 4:1; Romans 8:18) in giving approval to Paul‘s former companion (Acts 15:40).I have written (εγραπσα egrapsa). Epistolary aorist applying to this Epistle as in 1 Corinthians 5:11 (not 1 Corinthians 5:9); 1 Corinthians 9:15; Galatians 6:11; Romans 15:15; Philemon 1:19, Philemon 1:21.Briefly “By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]
“By few words,” as Peter looked at it, certainly not a long letter in fact. Cf. Hebrews 13:22.Testifying (επιμαρτυρων epimarturōn). Present active participle of επιμαρτυρεω epimartureō to bear witness to, old compound, here alone in N.T., though the double compound συνεπιμαρτυρεω sunepimartureō in Hebrews 2:4.That this is the true grace of God Infinitive ειναι einai in indirect assertion and accusative of general reference “In which (grace) take your stand” (ingressive aorist active imperative of ιστημι histēmi). [source]