KJV: Though he were a Son, yet learned he obedience by the things which he suffered;
YLT: through being a Son, did learn by the things which he suffered -- the obedience,
Darby: though he were Son, he learned obedience from the things which he suffered;
ASV: though he was a Son, yet learned obedience by the things which he suffered;
καίπερ | though |
Parse: Conjunction Root: καίπερ Sense: although. |
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ὢν | being |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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Υἱός | a Son |
Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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ἔμαθεν | He learned |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μανθάνω Sense: to learn, be appraised. |
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ὧν | the things |
Parse: Personal / Relative Pronoun, Genitive Neuter Plural Root: ὅς Sense: who, which, what, that. |
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ἔπαθεν | He suffered |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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τὴν | - |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ὑπακοήν | obedience |
Parse: Noun, Accusative Feminine Singular Root: ὑπακοή Sense: obedience, compliance, submission. |
Greek Commentary for Hebrews 5:8
Concessive participle with καιπερ kaiper regular Greek idiom as in Hebrews 7:5; Hebrews 12:17. Yet learned obedience Second aorist active indicative of μαντανω manthanō Succinct and crisp statement of the humanity of Jesus in full harmony with Luke 2:40, Luke 2:52 and with Hebrews 2:10. By the things which he suffered There is a play on the two verbs (εματενεπατεν emathen -πασχω epathen), paronomasia. Second aorist active indicative of paschō He always did his Father‘s will (John 8:29), but he grew in experience as in wisdom and stature and in the power of sympathy with us. [source]
For were rend. was. His training for the priesthood involved suffering, even though he was a son. Connect with ἔμαθεν learnednot with the preceding clause, which would mean that his position as a son did not exempt him from the obligation to godly fear, which is true as a fact (see Hebrews 5:7), but is not the point of emphasis here. [source]
Omit he, since the subject of ἔμαθεν learnedis ὃς who Hebrews 5:7. Jesus did not have to learn to obey, see John 8:29; but he required the special discipline of a severe human experience as a training for his office as a high priest who could be touched with the feeling of human infirmities. He did not need to be disciplined out of any inclination to disobedience; but, as Alford puts it, “the special course of submission by which he became perfected as our high priest was gone through in time, and was a matter of acquirement and practice.” This is no more strange than his growth in wisdom, Luke 2:52. Growth in experience was an essential part of his humanity. [source]
Or from the things, etc. Note the word-play, ἔμαθεν ἔπαθεν . So Croesus, addressing Cyrus, says, τὰ δέ μοι παθήματα, ἐόντα ἀχάριστα, μαθήματα γέγονεν, “my sufferings, though painful, have proved to be lessons ” (Hdt. i. 207): so Soph. Trach. 142, μήτ ' ἐκμάθοις παθοῦσα “mayst thou not learn by suffering.” [source]
Reverse Greek Commentary Search for Hebrews 5:8
Matthew 26:37 has “sorrowful and sore troubled.” See note on Matt. about αδημονειν adēmonein Mark alone uses εχταμβεισται exthambeisthai (here and in Mark 9:15). There is a papyrus example given by Moulton and Milligan‘s Vocabulary. The verb ταμβεω thambeō occurs in Mark 10:32 for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. “Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations” (Swete). “He learned from what he suffered,” (Hebrews 5:8) and this new experience enriched the human soul of Jesus. [source]
Ἀίτιος , N.T.oan adjective, causing. Comp. captain of salvation, Hebrews 2:10. The phrase σωτηρία αὀώνιος eternalsalvation N.T.obut see lxx, Hebrews href="/desk/?q=heb+5:8&sr=1">Hebrews 5:8, and salvation to save, Hebrews 5:7. If the captain of salvation must learn obedience, so must his followers. Comp. 2 Thessalonians 1:8. [source]
Nominative to ἔμαθεν learned Hebrews 5:8, to which all the participles are preparatory. [source]
Comp. Hebrews 10:21, and notice ἐπὶ overhis house, and ἐν inall his house, of Moses. For “his own house” rend. “his house,” referring to God. Reference to Christ would destroy the parallel. It is said by some that the matter of respective positions is irrelevant: that the main point is fidelity, and that therefore it does not matter whether Moses was a son or a servant, provided he was faithful. But the writer evidently feels that Christ's position as a son enhanced his fidelity. Comp. Hebrews 5:8. The implication is that Christ's position involved peculiar difficulties and temptations. [source]
Const. again with bringeth in. “When he a second time bringeth the first-begotten into the world.” Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν andagain, when. In Hebrews, πάλιν , when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saithbeing indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ wheneverhe shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. [source]
Lit. in a son. Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation. See Hebrews 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Hebrews 5:5. For a similar use of υἱός sonwithout the article, applied to Christ, see Hebrews 3:6; Hebrews 5:8; Hebrews 7:28. [source]
The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18). The purpose of Jesus is shown (ινα αγιασηι hina hagiasēi ινα hina and the first aorist active subjunctive of αγιαζω hagiazō to sanctify), the means employed (δια του ιδιου αιματος dia tou idiou haimatos by his own blood), the place of his suffering (επατεν epathen as in Hebrews 5:8) is also given (εχω της πυλης exō tēs pulēs outside the gate, implied in John 19:17) which phrase corresponds to “outside the camp” of Hebrews 13:11. [source]
lxx and Koiné word from ιερευς hiereus in N.T. only here and Luke 1:9. To take tithes Present active infinitive (in -οιν oin not -ουν oun as the best MSS. give it) of αποδεκατοω apodekatoō a lxx word Brethren (λαον adelphous). Accusative case in apposition with τουτ εστιν laon (people) unaffected by the explanatory phrase καιπερ εχεληλυτοτας tout' estin (that is). Though come out (καιπερ kaiper exelēluthotas). Concessive participle (cf. Hebrews 5:8) with εχερχομαι kaiper (perfect active of exerchomai). [source]
Literally, “In which” (= εν τουτωι εν ωι en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος autos) their predicament and is able to help them to be faithful. [source]
Present active infinitive (in -οιν oin not -ουν oun as the best MSS. give it) of αποδεκατοω apodekatoō a lxx word Brethren (λαον adelphous). Accusative case in apposition with τουτ εστιν laon (people) unaffected by the explanatory phrase καιπερ εχεληλυτοτας tout' estin (that is). Though come out (καιπερ kaiper exelēluthotas). Concessive participle (cf. Hebrews 5:8) with εχερχομαι kaiper (perfect active of exerchomai). [source]
Future active of μελλω mellō (Matthew 24:6), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn).To put you in remembrance (υμας υπομιμνησκειν humas hupomimnēskein). Present active infinitive of υπομιμνησκω hupomimnēskō old causative compound (υπο μιμνησκω hupoπερι mimnēskō like our suggest), either with two accusatives (John 14:26) or περι τουτων peri with the thing as here), “to keep on reminding you of those things” (καιπερ ειδοτας peri toutōn).Though ye know them Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]
Second perfect active concessive participle of υμας oida agreeing (acc. plural), with εστηριγμενους humas Cf. Hebrews 5:8.Are established (στηριζω estērigmenous). Perfect passive concessive participle of στηρισον stērizō (1 Peter 5:10). The very verb (εν τηι παρουσηι αλητειαι stērison) used by Jesus to Peter (Luke 22:32).In the truth which is with you “In the present truth” (the truth present to you), παρειμι parousēi present active participle of παρων pareimi to be beside one. See Colossians 1:6 for this use of parōn Firmly established in the truth, but all the same Peter is eager to make them stronger. [source]