KJV: And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him:
YLT: and ye have forgotten the exhortation that doth speak fully with you as with sons, 'My son, be not despising chastening of the Lord, nor be faint, being reproved by Him,
Darby: And ye have quite forgotten the exhortation which speaks to you as to sons: My son, despise not the chastening of the Lord, nor faint when reproved by him;
ASV: and ye have forgotten the exhortation which reasoneth with you as with sons, My son, regard not lightly the chastening of the Lord, Nor faint when thou art reproved of him;
| ἐκλέλησθε | you have forgotten |
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Parse: Verb, Perfect Indicative Middle or Passive, 2nd Person Plural Root: ἐκλανθάνομαι Sense: to cause to forget. |
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| παρακλήσεως | exhortation |
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Parse: Noun, Genitive Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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| ἥτις | that |
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Parse: Personal / Relative Pronoun, Nominative Feminine Singular Root: ὅστις Sense: whoever, whatever, who. |
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| υἱοῖς | to sons |
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Parse: Noun, Dative Masculine Plural Root: υἱός Sense: a son. |
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| διαλέγεται | addresses |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: διαλέγομαι Sense: to think different things with one’s self, mingle thought with thought. |
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| Υἱέ | Son |
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Parse: Noun, Vocative Masculine Singular Root: υἱός Sense: a son. |
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| μου | of Me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὀλιγώρει | regard lightly |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ὀλιγωρέω Sense: to care little for, regard lightly, make small account. |
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| παιδείας | [the] discipline |
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Parse: Noun, Genitive 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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| Κυρίου | of [the] Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| μηδὲ | nor |
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Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
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| ἐκλύου | faint |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: ἐκλύω Sense: to loose, unloose, to set free. |
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| ἐλεγχόμενος | being reproved |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἐλέγχω Sense: to convict, refute, confute. |
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Greek Commentary for Hebrews 12:5
Perfect middle indicative of εκλαντανω eklanthanō to cause to forget, old verb, here only in the N.T. with genitive case as usual. Reasoneth with you Present middle indicative of διαλεγομαι dialegomai old verb to ponder different Prohibition with μη mē and the present active imperative of ολιγωρεω oligōreō old verb from ολιγωρος oligōros and this from ολιγος oligos (little) and ωρα hōra (hour), old verb, here only in N.T. Chastening Old word from παιδευω paideuō to train a child Prohibition with μη mē and present passive imperative of εκλυω ekluō (see Hebrews 12:3). [source]
N.T.oCommon in Class., olxx. The simple verb λανθάνειν means to escape notice; to be unseen or unknown. Middle and passive, to let a thing escape; forget. Some render interrogatively, “have ye forgotten?” [source]
The verb always in the sense of mutual converse or discussion. See Mark 9:34; Acts 17:2; Acts 18:19. Rend. “reasoneth with you.” [source]
From Proverbs 3:11, Proverbs 3:12. Comp. Job 5:17. [source]
N.T.olxx only in this passage. Quite often in Class. It means to make little of ( ὀλίγος ). [source]
Mostly in Hebrews. See on Ephesians 6:4, and see on 2 Timothy 3:16. [source]
Reverse Greek Commentary Search for Hebrews 12:5
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
Only here in Paul. See Matthew 15:32; Mark 8:3; Hebrews 12:3, Hebrews 12:5. Lit. to be loosened or relaxed, like the limbs of the weary. [source]
Πας δείᾳ from παίς achild. In classical usage, that which is applied to train and educate a Child. So Plato: “Education ( παιδεία ) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right” (“Laws,” 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν , which recognizes the necessity of correction or chastisement to thorough discipline. So Leviticus 26:18; Psalm 6:1; Isaiah 53:5; Hebrews 12:5-8. In Acts 7:22 παιδεύω occurs in the original classical sense: “Moses was instructed ( ἐπαιδεύθη ) in all the wisdom,” etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Νουθεσία admonitionoccurs only here, 1 Corinthians 10:11, and Titus 3:10. The kindred verb νουθετέω towarn or admonish, is found only in Paul's letters, with the single exception of Acts 20:31(see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words meaning to exhort or teach. Xenophon uses the phrase νουθετικοὶ λόγοι admonitorywords. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand ( ῥάβδου νουθέτησις , “Laws,” 700). He also uses the phrase πληγαῖς νουθετεῖν toadmonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense ( νοῦς themind, τίθημι toput ): “Whatever is needed to cause the monition to be laid to heart.” Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special. [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]
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]
First aorist middle imperative of αναλογιζομαι analogizomai old word to reckon up, to compare, to weigh, only here in the N.T. See κατανοησατε katanoēsate in Hebrews 3:1. Understanding Jesus is the key to the whole problem, the cure for doubt and hesitation. Endured Perfect active participle of the same verb υπομενω hupomenō used in Hebrews 12:2. Gainsaying Old word from αντιλογος antilogos (from αντιλεγω antilegō), already in Hebrews 6:16; Hebrews 7:7. Of sinners “By sinners.” Against themselves Against their better selves if a genuine reading. But εις εαυτον eis heauton (against himself), against Christ, is far more likely correct. That ye wax not weary Negative final clause with ινα μη hina mē and the second aorist active subjunctive of καμνω kamnō old verb to be weary as here or sick as in James 5:15. Fainting in your souls Present passive participle of εκλυω ekluō old verb to loosen out, to set free, and in passive to be enfeebled, to be tired out (here in soul with locative case), as in Hebrews 12:5. The rest of the Epistle drives home the argument. [source]