KJV: Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
YLT: Then, indeed, fathers of our flesh we have had, chastising us, and we were reverencing them; shall we not much rather be subject to the Father of the spirits, and live?
Darby: Moreover we have had the fathers of our flesh as chasteners, and we reverenced them; shall we not much rather be in subjection to the Father of spirits, and live?
ASV: Furthermore, we had the fathers of our flesh to chasten us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
| εἶτα | Furthermore |
|
Parse: Adverb Root: εἶτα Sense: then. |
|
| τοὺς | - |
|
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
| μὲν | indeed |
|
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| σαρκὸς | flesh |
|
Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| πατέρας | fathers |
|
Parse: Noun, Accusative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
|
| εἴχομεν | we have had |
|
Parse: Verb, Imperfect Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| παιδευτὰς | correctors |
|
Parse: Noun, Accusative Masculine Plural Root: παιδευτής Sense: an instructor, preceptor, teacher. |
|
| ἐνετρεπόμεθα | we respected [them] |
|
Parse: Verb, Imperfect Indicative Passive, 1st Person Plural Root: ἐντρέπω Sense: to shame one. |
|
| πολὺ | much |
|
Parse: Adjective, Accusative Neuter Singular Root: πολύς Sense: many, much, large. |
|
| μᾶλλον | more |
|
Parse: Adverb Root: μᾶλλον Sense: more, to a greater degree, rather. |
|
| ὑποταγησόμεθα | shall we be in subjection |
|
Parse: Verb, Future Indicative Passive, 1st Person Plural Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
|
| τῷ | to the |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Πατρὶ | Father |
|
Parse: Noun, Dative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
|
| τῶν | - |
|
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| πνευμάτων | of spirits |
|
Parse: Noun, Genitive Neuter Plural Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| ζήσομεν | shall live |
|
Parse: Verb, Future Indicative Active, 1st Person Plural Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
|
Greek Commentary for Hebrews 12:9
The next step in the argument (Mark 4:17). We had Imperfect indicative of customary action, “we used to have.” To chasten us Predicate accusative after ειχομεν eichomen “as chasteners.” Old word from παιδευω paideuō as agent (-της tēs). Only once in lxx (Hosea 5:2) and twice in N.T. (here and Romans 2:20). We gave them reverence Imperfect middle of old word εντρεπω entrepō to turn in or at. Here “we turned ourselves to” as in Matthew 21:37, habitual attitude of reverence. Shall we be in subjection Second future passive of υποτασσω hupotassō There is no δε de here to correspond to μεν men in the first part of the verse. Unto the father of spirits Rather, “Unto the Father of our spirits” (note article τον ton). As God is. [source]
Everywhere else in N.T. this particle marks a succession of time or incident. See Mark 4:17; Mark 8:25; Luke 8:12; 1 Corinthians 15:5, 1 Corinthians 15:7. Here it introduces a new phase of the subject under discussion. [source]
Up to this point the suffering of Christians has been explained by God's fatherly relation to them. Now the emphatic point is that their fathers, with whom God is compared, were only earthly, human parents. The phrase πατέρας τῆς σαρκὸς N.T.obut kindred expressions are found Romans 4:1, Romans 9:3; Galatians 4:29; Hebrews 2:14. [source]
Lit. “we have had fathers of our flesh as chasteners.” Only here and Romans 2:20. In lxx, Hosea href="/desk/?q=ho+5:2&sr=1">Hosea 5:2; 4Macc. 5:34; 9:6. [source]
The comparison is between the respect paid to a fallible, human parent, which may grow out of the natural relation, or may be due to fear, and the complete subjection to the divine Father. [source]
Contrasted with fathers of the flesh. Their relation to us is limited; his is universal. They are related to us on the fleshly side; he is the creator of our essential life. Our relation to him is on the side of our eternal being. Comp. John 4:23, John 4:24; Zechariah 12:1; Isaiah 57:16. The phrase N.T.oComp. lxx, Numbers 16:22; Numbers 27:16; Revelation 22:6. Clement of Rome styles God the benefactor ( εὐεργέτης ) of spirits, the creator and overseer ( κτίστης, ἐπίσκοπος ) of every spirit, and the Lord ( δεσπότης ) of spirits. Ad Corinth. lix, lxiv. [source]
Have true life; not limited to the future life. Comp. John 5:26; John 6:57; 1 John 5:11; Revelation 11:11; Acts 16:28; Romans 6:11; Romans 14:8; 1 John 4:9, and see on living God, Hebrews 3:12. [source]
Reverse Greek Commentary Search for Hebrews 12:9
Old word (from παιδευω paideuō) for instructor, in Plato, and probably so here, though corrector or chastiser in Hebrews 12:9 (the only N.T. instances). See note on Luke 23:16. Late inscriptions give it as instructor (Preisigke). Απρονων Aphronōn is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other “dogs.” [source]
Equivalent to the compassionate Father. Compare the phrases Father of glory, Ephesians 1:17; spirits, Hebrews 12:9; lights, James 1:17. Οἰκτιρμός mercyfrom οἶκτος pityor mercy, the feeling which expresses itself in the exclamation οἴ oh!on seeing another's misery. The distinction between this and ἔλεος , according to which οἰκτιρμός signifies the feeling, and ἔλεος themanifestation, cannot be strictly held, since the manifestation is often expressed by οἰκτιρμός . See Sept., 102:4; 118:77. [source]
The contrast is with what is implied in as seemed good to them. The human parent may not have dealt with us to our profit. Συμφέρειν means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, συμφέρει itis expedient, as Matthew 5:29; Matthew 18:6; John 11:50. The neuter participle, as here, advantage, profit, 1 Corinthians 12:7; 2 Corinthians 12:1. There is a backward reference to live, Hebrews 12:9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely: [source]
Better, as seemed good to them. The αὐτοῖς has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with παιδευτὰς in Hebrews 12:9, and is explained by as seemed good to them, and is placed in contrast with subjection to the Father of spirits. The human parents were shortsighted, fallible, sometimes moved by passion rather than by sound judgment, and, therefore, often mistaken in their disciplinary methods. What seemed good to them was not always best for us. No such possibility of error attaches to the Father of spirits. [source]
This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, “for a few days” means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. [source]