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  • PARALLEL BIBLE - Hebrews 12:10


    CHAPTERS: Hebrews 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13     

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    King James Bible - Hebrew 12:10

    For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

    World English Bible

    For they indeed, for a few days, punished us as seemed good to them; but he for our profit, that we may be partakers of his holiness.

    Douay-Rheims - Hebrew 12:10

    And they indeed for a few days, according to their own pleasure, instructed us: but he, for our profit, that we might receive his sanctification.

    Webster's Bible Translation

    For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness.

    Greek Textus Receptus


    οι
    3588 μεν 3303 γαρ 1063 προς 4314 ολιγας 3641 ημερας 2250 κατα 2596 το 3588 δοκουν 1380 5723 αυτοις 846 επαιδευον 3811 5707 ο 3588 δε 1161 επι 1909 το 3588 συμφερον 4851 5723 εις 1519 το 3588 μεταλαβειν 3335 5629 της 3588 αγιοτητος 41 αυτου 846

    Treasury of Scriptural Knowledge

    VERSE (10) -
    Le 11:44,45; 19:2 Ps 17:15 Eze 36:25-27 Eph 4:24; 5:26,27

    SEV Biblia, Chapter 12:10

    Y aquellos, a la verdad, por pocos días nos castigaban como a ellos les parecía; mas ste para lo que nos es provechoso, es a saber , para que recibamos su santificacin.

    Clarke's Bible Commentary - Hebrew 12:10

    Verse 10. For-a few days] The
    chastisement of our earthly parents lasted only a short time; that of our heavenly Father will also be but a short time, if we submit: and as our parents ceased to correct when we learned obedience; so will our heavenly Father when the end for which he sent the chastisement is accomplished. God delights not in the rod; judgment is his strange work.

    John Gill's Bible Commentary

    Ver. 10. For they verily for a few days chastened us , etc..] Which respects not the minority of
    children, during which time they are under the correction of parents, and which is but a few days; nor the short life of parents; but rather the end which parents have in chastening their children, which is their temporal good, and which lasts but for a few days; which sense the opposition in the latter part of the text requires: and this they do after their own pleasure : not to please and delight themselves in the pains and cries of their children, which would be brutish and inhuman; though corrections are too often given to gratify the passions; nor merely in an arbitrary way, and when they please; but the sense is, they correct as seems good unto them; in the best way and manner; to the best of their judgments, which are fallible: but he for our profit ; saints are no losers by afflictions; they lose nothing but their dross and tin; they do not lose the love of God; nor their interest in the covenant of grace; nor the presence of God; nor grace in their own hearts; nor spiritual peace and comfort: on the contrary, they are real gainers by them; their graces gain by them fresh lustre and glory; they obtain a greater degree of spiritual knowledge; and a larger stock of experience; and are hereby restored to their former state, duty, and zeal; and become more conformable to Christ; yea, their afflictions conduce to their future glory; many are the profits arising from them. The Alexandrian copy reads in the plural number, profits: particularly God's end in chastening of his children is, that we might be partakers of his holiness ; not the essential holiness of God, which is incommunicable; but a communicative holiness of his, which it is his determining will his people should have: it comes from him, from whom every good and perfect gift does; it is in Christ for them, and is received out of his fulness; and is wrought in them by the Spirit; and it bears a resemblance to the divine nature: now men are naturally destitute of this holiness; they have it not by nature, but by participation; as God's gift; and they first partake of it in regeneration; and here an increase of it is designed, a gradual participation of it; and it may include perfect holiness in heaven: afflictions are designed as means to bring persons to this end; to bring them to a sense of sin, an acknowledgment of it, an aversion to it, and to a view of pardon of it; to purge it away; to wean the saints from this world; to increase their grace, and lead them on to a perfect state of glory, where there will be no more sin, and no more sorrow.

    Matthew Henry Commentary

    Verses 1-11 - The persevering obedience of
    faith in Christ, was the race set befor the Hebrews, wherein they must either win the crown of glory, or have everlasting misery for their portion; and it is set before us. By the sin that does so easily beset us, understand that sin to which we ar most prone, or to which we are most exposed, from habit, age, or circumstances. This is a most important exhortation; for while a man' darling sin, be it what it will, remains unsubdued, it will hinder his from running the Christian race, as it takes from him every motive for running, and gives power to every discouragement. When weary and fain in their minds, let them recollect that the holy Jesus suffered, to save them from eternal misery. By stedfastly looking to Jesus, their thoughts would strengthen holy affections, and keep under their carna desires. Let us then frequently consider him. What are our littl trials to his agonies, or even to our deserts? What are they to the sufferings of many others? There is a proneness in believers to gro weary, and to faint under trials and afflictions; this is from the imperfection of grace and the remains of corruption. Christians shoul not faint under their trials. Though their enemies and persecutors ma be instruments to inflict sufferings, yet they are Divin chastisements; their heavenly Father has his hand in all, and his wis end to answer by all. They must not make light of afflictions, and be without feeling under them, for they are the hand and rod of God, an are his rebukes for sin. They must not despond and sink under trials nor fret and repine, but bear up with faith and patience. God may le others alone in their sins, but he will correct sin in his ow children. In this he acts as becomes a father. Our earthly parent sometimes may chasten us, to gratify their passion, rather than to reform our manners. But the Father of our souls never willingly grieve nor afflicts his children. It is always for our profit. Our whole lif here is a state of childhood, and imperfect as to spiritual things therefore we must submit to the discipline of such a state. When we come to a perfect state, we shall be fully reconciled to all God' chastisement of us now. God's correction is not condemnation; the chastening may be borne with patience, and greatly promote holiness Let us then learn to consider the afflictions brought on us by the malice of men, as corrections sent by our wise and gracious Father, for our spiritual good.


    Greek Textus Receptus


    οι
    3588 μεν 3303 γαρ 1063 προς 4314 ολιγας 3641 ημερας 2250 κατα 2596 το 3588 δοκουν 1380 5723 αυτοις 846 επαιδευον 3811 5707 ο 3588 δε 1161 επι 1909 το 3588 συμφερον 4851 5723 εις 1519 το 3588 μεταλαβειν 3335 5629 της 3588 αγιοτητος 41 αυτου 846

    Vincent's NT Word Studies

    10. Much difficulty and confusion have attached to the interpretation of this verse, growing out of:

    (a) the relations of the several clauses;

    (b) the meaning of for a few days, and how much is covered by it. The difficulties have been aggravated by the determination of commentators to treat the verse by itself, confining the relation of its clauses within its own limits, attempting to throw them into pairs, in which attempt none of them have succeeded, and entirely overlooking relations to the preceding verse.

    For a few days (prov oligav hmerav). 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 ver. 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 prov 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 viii. 13; John v. 35; 1 Thess. ii. 17; 2 Cor. vii. 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.

    After their own pleasure (kata to dokoun autoiv). Better, as seemed good to them. The aujtoiv has a slightly emphatic force, as contrasted with a higher intelligence. The thought links itself with paideutav in ver. 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.

    But he for our profit ( o de epi to sumferon). 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. Sumferein means to bring together: to collect or contribute in order to help: hence, to help or be profitable. Often impersonally, sumferei it is expedient, as Matt. v. 29; xviii. 6; John xi. 50. The neuter participle, as here, advantage, profit, 1 Cor. xii. 7; 2 Cor. xii. There is a backward reference to live, ver. 9, the result of subjection to the Father of spirits; and this is expanded and defined in the final clause, namely:

    That we might be partakers of his holiness (eiv to metalabein thv agiothtov autou). Lit. unto the partaking of his holiness. Eiv marks the final purpose of chastening. Holiness is life. Shall we not be subject to the Father of spirits and live? For, in contrast with the temporary, faultful chastening of the human parent, which, at best, prepares for work and success in time and in worldly things, his chastening results in holiness and eternal life.



    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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