KJV: Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
YLT: having chosen rather to be afflicted with the people of God, than to have sin's pleasure for a season,
Darby: choosing rather to suffer affliction along with the people of God than to have the temporary pleasure of sin;
ASV: choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season;
μᾶλλον | rather |
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
|
ἑλόμενος | having chosen |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: αἱρέομαι Sense: to take for oneself, to prefer, choose. |
|
συνκακουχεῖσθαι | to suffer affliction with |
Parse: Verb, Present Infinitive Middle or Passive Root: συγκακουχέομαι Sense: to treat ill with another. |
|
λαῷ | people |
Parse: Noun, Dative Masculine Singular Root: λαός Sense: a people, people group, tribe, nation, all those who are of the same stock and language. |
|
τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
ἢ | than |
Parse: Conjunction Root: ἤ Sense: either, or, than. |
|
πρόσκαιρον | [the] temporary |
Parse: Adjective, Accusative Feminine Singular Root: πρόσκαιρος Sense: for a season. |
|
ἔχειν | to have |
Parse: Verb, Present Infinitive Active Root: ἔχω Sense: to have, i.e. to hold. |
|
ἁμαρτίας | of sin |
Parse: Noun, Genitive Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
|
ἀπόλαυσιν | enjoyment |
Parse: Noun, Accusative Feminine Singular Root: ἀπόλαυσις Sense: enjoyment. |
Greek Commentary for Hebrews 11:25
“Rather having chosen” (second aorist middle of αιρεω haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
N.T.oolxx, oClass. The verb κακουχεῖν totreat ill, Hebrews 11:37; Hebrews 13:3; lxx, 1 Kings 2:26; 1 Kings 11:39. Rend. “to be evil entreated.” [source]
Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoymentsee on 1 Timothy 6:17. Πρόσκαιρος fora season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. [source]
Reverse Greek Commentary Search for Hebrews 11:25
The only case in N.T. in which this word is used of God's election. lxx, Deuteronomy 26:18, of God's choosing Israel to be his peculiar people. Comp. Philemon 1:22; Hebrews 11:25. [source]
Perfect passive participle of αγαπαω agapaō with υπο hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου kuriou instead of τεου theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος hoti heilato humas ho theos). First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō [source]
Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Maccabees 7:16. In class. occasionally, but the verb ἀπολαύειν tohave enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse. [source]
Present active infinitive with negative in indirect command after παραγγελλε paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει mē hupsēlaphronei) and a scholion on Pindar. Have their hope set (ηλπικεναι ēlpikenai). Perfect active infinitive of ελπιζω elpizō On the uncertainty of riches Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
“A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Perfect passive participle of συνδεω sundeō old verb, here only in N.T. For sympathy with prisoners see Hebrews 10:34. As being yourselves also in the body And so subject to evil treatment. See Hebrews 11:37 for κακουχεω kakoucheō and Hebrews 11:25 for συνκακουχεω sunkakoucheō f0). [source]
Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω priō or πριζω prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν eprēsthesan (were burned) from πιμπραω pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13, 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα Derma old word from δερω derō to flay (Matthew 21:35), here only in N.T. Αιγειος Aigeios old adjective (from αιχ aix goat), here only in N.T. Being destitute Present passive participle of υστερεω hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω kakoucheō late compound verb from obsolete κακουχος kakouchos (κακος kakos and εχω echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται sunkakoucheisthai in Hebrews 11:25. [source]
Perfect passive indicative of αχιοω axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης Doxēs in genitive case after ηχιωται ēxiōtai For παρα para after the comparative πλειονος pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7. By so much as A proportionate measurement (common use of κατα kata and the quantitative relative οσος hosos). Than the house Ablative case of comparison after πλειονα pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder But it is God‘s house as αυτου autou means (Hebrews 3:2, Hebrews 3:5) and ου hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God. [source]