Hebrews 10:34

Hebrews 10:34 in Multiple Translations

Berean Standard Bible BSB

You sympathized with those in prison and joyfully accepted the confiscation of your property, knowing that you yourselves had a better and permanent possession.

King James Version KJV

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

American Standard Version ASV

For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye have for yourselves a better possession and an abiding one.

Bible in Basic English BBE

For you had pity on those who were in prison, and had joy in the loss of your property, in the knowledge that you still had a better property and one which you would keep for ever.

Free Bible Version FBV

You showed your sympathy for those in prison, and took it cheerfully when your possessions were confiscated, knowing that you have something better coming that will truly last.

Geneva Bible 1599 GNV

For both ye sorowed with mee for my bonds, and suffered with ioy the spoyling of your goods, knowing in your selues howe that ye haue in heauen a better, and an enduring substance.

Young's Literal Translation YLT

for also with my bonds ye sympathised, and the robbery of your goods with joy ye did receive, knowing that ye have in yourselves a better substance in the heavens, and an enduring one.

World English Bible WEB

For you both had compassion on me in my chains and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.

Noah Webster Bible WBS

For ye had compassion of me in my bonds, and took joyfully the seizing of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.

Douay-Rheims 1899 DRV

For you both had compassion on them that were in bands, and took with joy the being stripped of your own goods, knowing that you have a better and a lasting substance.

Translation for Translators T4T

You not only were kind to those who were in prison because they believed in Christ, but you also accepted it joyfully when unbelievers took away your possessions. You accepted it because you yourselves knew very well that you have eternal possessions in heaven that are much better than those that they took from you!

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Berean Amplified Bible — Hebrews 10:34

BAB

Word Study

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Hebrews 10:34 Interlinear (Deep Study)

BIB

GRK και γαρ τοις δεσμοις μου συνεπαθησατε και την αρπαγην των υπαρχοντων υμων μετα χαρας προσεδεξασθε γινωσκοντες εχειν εαυτοις κρειττονα υπαρξιν εν ουρανοις και μενουσαν

και kai G2532 and Conj

γαρ gar G1063 for Conj

τοις ho G3588 the/this/who Art-DPM

δεσμοις desmos G1199 chain Noun-DPM

μου egō G1473 I/we Pron-1GS

συνεπαθησατε sumpatheō G4834 to sympathize Verb-AAI-2P

και kai G2532 and Conj

την ho G3588 the/this/who Art-ASF

αρπαγην harpagē G724 plunder Noun-ASF

των ho G3588 the/this/who Art-GPN

υπαρχοντων huparchō G5225 be already Verb-PAP-GPN

υμων su G4771 you Pron-2GP

μετα meta G3326 with/after Prep

χαρας chara G5479 joy Noun-GSF

προσεδεξασθε prosdechomai G4327 to wait for/welcome Verb-ADI-2P

γινωσκοντες ginōskō G1097 to know Verb-PAP-NPM

εχειν echō G2192 to have/be Verb-PAN

εαυτοις heautou G1438 themself F-2DPM

κρειττονα kreittōn G2909 stronger Adj-ASF-C

υπαρξιν huparxis G5223 property Noun-ASF

εν en G1722 in/on/among Prep

ουρανοις ouranos G3772 heaven Noun-DPM

και kai G2532 and Conj

μενουσαν menō G3306 to stay Verb-PAP-ASF

Greek Word Study

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Greek Word Reference — Hebrews 10:34

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δεσμοις desmos G1199 "chain" Noun-DPM

A chain or shackle is a device used to restrain someone, like a prisoner, as seen in Luke 8:29 and Acts 26:29. It can also refer to a figurative impediment or disability.

Definition: δεσμός, -οῦ, ὁ (δέω), [in LXX chiefly for אסר ;] a band, bond: metaphorically, Luk.13:16; ὁ δεσμὸς τ. γλώσσης, Mrk.7:35 (for this expression in π., see Deiss., LAE, 306 ff.; of actual bonds, see Ruth., Gr., 9). Pl., δεσμοί, Php.1:13; δεσμά (as also in cl.), Luk.8:29, Act.16:26 20:23; genitive, dative, Act.23:29 26:29, 31, Php.1:7, 14, 17, Col.4:18, 2Ti.2:9, Phm 10, Heb.11:36, Ju 6; ἐν τοῖς δ. τοῦ εὐαγγελίου Phm 13.† (AS)

Usage: Occurs in 20 NT verses. KJV: band, bond, chain, string See also: 2 Timothy 2:9; Jude 1:6; Hebrews 10:34.

μου egō G1473 "I/we" Pron-1GS

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

συνεπαθησατε sumpatheō G4834 "to sympathize" Verb-AAI-2P

To sympathize means feeling sorry for someone, like when Jesus felt compassion for the crowds in Matthew. It involves understanding and sharing someone's feelings. This concept appears in Hebrews 4:15.

Definition: συν-παθέω (Rec. συμπ-), -ῶ, [in LXX: 4Ma.5:25 AR 4Ma.13:23 * ;] to have a fellow feeling for or with, sympathize with or in: with dative of thing(s), Heb.4:15; dative of person(s), Heb.10:34 (Arist., Plut., al.).† (AS)

Usage: Occurs in 2 NT verses. KJV: have compassion, be touched with a feeling of See also: Hebrews 4:15; Hebrews 10:34.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρπαγην harpagē G724 "plunder" Noun-ASF

Pillage or plunder, as in Matthew 23:25 and Luke 11:39, refers to the act of taking something by force. It involves robbing or extorting something from someone.

Definition: ἁρπαγή, -ῆς, ἡ (ἁρπάζω), [in LXX (as also ἅρπαγμα) for גָּזֵל, etc. ;] pillage, plundering, robbery: Mat.23:25, Luk.11:39, Heb.10:34.† (AS)

Usage: Occurs in 3 NT verses. KJV: extortion, ravening, spoiling See also: Hebrews 10:34; Luke 11:39; Matthew 23:25.

των ho G3588 "the/this/who" Art-GPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

υπαρχοντων huparchō G5225 "be already" Verb-PAP-GPN

To be already in existence, like something or someone that was present from the start. It appears in Acts 19:40 and 27:12, describing things that were already happening. It can also mean to be ready or at hand.

Definition: ὑπάρχω [in LXX for הָיָה, יֵשׁ, לוּן, etc.; τ. ὑπάρχοντα for מִקְנֶה, רְכוּשׁ, etc. ;] __1. to begin, make a beginning (Hom., Hdt., al.). __2. to be in existence, be ready, be at hand (Hdt., Thuc., al.): Act.19:40 27:12, 21; before ἐν, Act.28:18. __3. to be, prop, expressing continuance of an antecedent state or condition (cf. Gifford, Incarnation, 11 ff.; MM, xxv): with, nom, pred., Luk.8:41 9:48, Act.4:34 7:55 8:16 16:3 19:36 21:20, 1Co.7:26 12:22, Jas.2:15, 2Pe.3:11; ptcp. with pred., Luk.16:14 23:50, Act.2:30, 32 17:24 22:3, Rom.4:19, 1Co.2:15, 2Co.8:17 12:16, Gal.1:14 2:14; pl., Luk.11:13, Act.16:20, 37 17:29, 2Pe.2:19; before ἐν, with dative of thing(s), Luk.7:25 16:23, Act.5:4 10:12, 1Co.11:18, Php.3:20; ἐν μορφῇ θεοῦ ὑπάρχων (R, mg., being originally), Php.2:6; ἐν, with dative of person(s), (among), 1Co.11:18; μακρὰν ἀπό, Act.17:27; πρὸς τ. σωτηρίας, Act.27:34. __4. to belong to (Thuc., Xen., al.): with dative of person(s), Act.3:6 4:37 28:7, 2Pe.1:8; τὰ ὑπάρχοντα, one's belongings, possessions: with dative of person(s), Luk.8:3 12:15, Act.4:32; with genitive of person(s), Mat.19:21 24:47 25:14, Luk.11:21 12:33, 44 14:33 16:1 19:8, 1Co.13:3, Heb.10:34 (cf. προ-υπάρχω).† (AS)

Usage: Occurs in 61 NT verses. KJV: after, behave, live See also: 1 Corinthians 7:26; Acts 22:3; Hebrews 10:34.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

μετα meta G3326 "with/after" Prep

Means with or after, showing accompaniment, as in being among a group or following someone, like Jesus with his disciples in Mark 1:13. It can also show cause and effect. The KJV translates it as after, among, or with. It is used in many New Testament books, including Matthew and Luke.

Definition: μετά (before vowel μετ᾽; on the neglect of elision in certain cases, V. WH, App., 146 b), prep. with genitive, accusative (in poet, also with dative), [in LXX for אַחַד ,עִם ,אֵת, etc.]. __I. C. genitive, __1. among, amid: Mrk.1:13, Luk.22:37 (LXX, ἐν) 24:5, Jhn.18:5, al.; διωγμῶν, Mrk.10:30. __2. Of association and companionship, with (in which sense it gradually superseded σύν, than which it is much more frequently in NT; cf. Bl., §42, 3): with genitive of person(s), Mat.8:11 20:20 Mrk.1:29 3:7 Luk.5:30, Jhn.3:22, Gal.2:1, al. mult.; εἶναι μετά, Mat.5:25, Mrk.3:14, al.; metaphorically, of divine help and guidance, Jhn.3:2, Act.7:9, Php.4:9, al.; opposite to εἶναι κατά, Mat.12:30, Luk.11:23; in Hellenistic usage (but see M, Pr., 106, 246f.), πολεμεῖν μετά = cl. π., with dative, to wage war against (so LXX for נִלְחַם עִם, 1Ki.17:33), Rev.2:16, al.; with genitive of thing(s), χαρᾶς, Mat.13:20, Mrk.4:16, al.; ὀργῆς, Mrk.3:5, al. __II. C. accusative, __1. of place, behind, after: Heb.9:3. __2. Of time, after: Mat.17:1, Mrk.14:1, Luk.1:24, Act.1:5, Gal.1:18, al.; μετὰ τοῦτο, Jhn.2:12, al.; ταῦτα, Mrk.16:[12], Luk.5:27, Jhn.3:22, al; with inf. artic. (BL, §71, 5; 72, 3), Mat.26:32, Mrk.1:14, al. __III. In composition, __1. of association or community: μεταδίδωμι, μετέχω, etc. __2. Exchange or transference: μεταλλάσσω, μετοικίζω, etc. __3. after: μεταμέλομαι. (AS)

Usage: Occurs in 444 NT verses. KJV: after(-ward), X that he again, against, among, X and, + follow, hence, hereafter, in, of, (up-)on, + our, X and setting, since, (un-)to, + together, when, with (+ -out) See also: 1 Corinthians 6:6; Acts 25:12; 1 Peter 1:11.

χαρας chara G5479 "joy" Noun-GSF

Joy, or chara, means a deep and lasting happiness, like the joy felt by the shepherds in Luke 1:14 when they heard about Jesus' birth.

Definition: χαρά, -ᾶς, ἡ (χαίρω), [in LXX for שִׂמְחָה, שָׂשׂוֹן, etc. ;] joy, delight: Luk.1:14 15:7, 10, Jhn.15:11 16:22, 24 17:13, Act.8:8, 2Co.1:24 7:13 8:2, Gal.5:22, Col.1:11, Php.2:2, 1Jn.1:4, 2Jn.12; opposite to κατήφεια, Jas.4:9; to λύπη, Jhn.16:20; χ. τῆς πίστεως, Php.1:25; ἀγαλλιᾶσθαι (χαίρειν, which see), χαρᾷ, Jhn.3:29, 1Pe.1:8; χ. ἔχειν, Phm 7; πληροῦν (-οῦσθαι) χαρᾶς, Act.13:52, Rom.15:13, 2Ti.1:4; ποιεῖν χ. μεγάλην, Act.15:3; ἀπὸ τῆς χ., Mat.13:44, Luk.24:41, Act.12:14; ἐν χ., Rom.15:32; μετὰ χαρᾶς, Mat.13:20 28:8, Mrk.4:16, Luk.8:13 10:17 24:52, Php.1:4 2:29, Heb.10:34 13:17; id. beforeπνεύματος ἁγίου, 1Th.1:6; χ. ἐν π. ἁ, Rom.14:17; χ. ἐπί, 2Co.7:4; διά, 1Th.3:9; ὅτι, Jhn.16:21; ἵνα, III Jn 4 By meton., of the cause or occasion of joy: Luk.2:10, 2Co.1:15, WH, txt., R, mg., Php.4:1, 1Th.2:19-20, Heb.12:2, Jas.1:2; ἡ χ. τ. κυρίου, Mat.25:21, 23.† (AS)

Usage: Occurs in 57 NT verses. KJV: gladness, X greatly, (X be exceeding) joy(-ful, -fully, -fulness, -ous) See also: 1 John 1:4; John 15:11; 1 Peter 1:8.

προσεδεξασθε prosdechomai G4327 "to wait for/welcome" Verb-ADI-2P

To welcome or wait for someone, as Jesus taught in Luke 12:36, expecting his return with confidence.

Definition: προσ-δέχομαι [in LXX chiefly for רָצָה ;] __1. to receive to oneself, receive favourably, admit, accept: with accusative of person(s), Luk.15:2, Rom.16:2, Php.2:29; with accusative of thing(s), Act.24:15 (R, mg.), Heb.10:34 11:35. __2. to expect, look for, wait for: with accusative of person(s), Luk.12:36; with accusative of thing(s), Mrk.15:43, Luk.2:25, 38 23:51, Act.23:21, Tit.2:13, Ju 21 (cf. δέχομαι).† (AS)

Usage: Occurs in 14 NT verses. KJV: accept, allow, look (wait) for, take See also: Acts 23:21; Luke 12:36; Hebrews 10:34.

γινωσκοντες ginōskō G1097 "to know" Verb-PAP-NPM

To know or understand something, as in Matthew 22:18 and Mark 5:43, where it means to recognize or perceive.

Definition: γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently of the knowledge of divine things, of God and Christ; τ. θεόν, Rom.1:21 Gal.4:9; τ. πατέρα, Jhn.8:55; τ. κύριον, Heb.8:1 (LXX); νοῦν κυρίου, Rom.11:34; Χριστόν, Jhn.17:3, 1Jn.3:6; τὰ τοῦ πνεύματος, 1Co.2:14; τ. πνεύμα, 1Jn.4:6; τ. ἀλήθειαν, Jhn.8:32; of Christ's knowledge of the Father (ἐπιγ.), Mat.11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Gal.4:1, al.], of sexual intercourse, to know carnally: Mat.1:25, Luk.1:34 (Cremer, 153). SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based on intuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.) (AS)

Usage: Occurs in 207 NT verses. KJV: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand See also: 1 Corinthians 1:21; John 8:55; Hebrews 3:10.

εχειν echō G2192 "to have/be" Verb-PAN

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

εαυτοις heautou G1438 "themself" F-2DPM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

κρειττονα kreittōn G2909 "stronger" Adj-ASF-C

This word means stronger or better, describing something that is nobler or more excellent, as in Hebrews 1:4 and 6:9. It is often used to compare things, showing which one is more useful or advantageous, like in 1 Corinthians 7:38. This word is about being better.

Definition: κρείσσων (Epic and old Att..) and κρείττων (later Att..), prop. comparat. of κρατύς, strong, but in sense often (as in cl., see LS, see word) as comparat. of ἀγαθός, [in LXX chiefly for טוֹב ;] better; __(a) as to advantage or usefulness: 1Co.11:17, Heb.11:40 12:24; πολλῷ μᾶλλον κ., Php.1:23; κρεῖσσον ποιεῖν, 1Co.7:38; ἐστιν, before inf., 1Co.7:9, 2Pe.2:21; __(b) as to excellence: Heb.1:4 6:9 7:7, 19 7:22 8:6 9:23 10:34 11:16, 35; κ. ἐστι, before inf., 1Pe.3:17.† (AS)

Usage: Occurs in 15 NT verses. KJV: best, better See also: 1 Corinthians 11:17; Hebrews 7:22; 1 Peter 3:17.

υπαρξιν huparxis G5223 "property" Noun-ASF

This word refers to property or wealth that someone owns, as seen in Hebrews 10:34 and Acts 2:45 where believers shared their possessions.

Definition: ὕπαρξις, -εως, ἡ (ὑπάρχω), [in LXX for רְכוּשׁ, הוֹן, etc. ;] __1. subsistence, existence (Arist., al.). __2. In late writers, = τὰ ὑπάρχοντα, substance, property: Heb.10:34; pl., Act.2:45.† (AS)

Usage: Occurs in 2 NT verses. KJV: goods, substance See also: Acts 2:45; Hebrews 10:34.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ουρανοις ouranos G3772 "heaven" Noun-DPM

The Greek word for heaven refers to the sky and God's home, symbolizing happiness and power. It's used in the New Testament, such as in Matthew 5:18 and Hebrews 1:10. This concept represents the universe and eternity.

Definition: οὐρανός, -οῦ, ὁ, [in LXX chiefly for שָׁמַיִם (hence, often pl., οἱ οὐ., see infr.) ;] heaven; __1. of the vault or firmament of heaven, the sky and the aerial regions above the earth: opposite to ἡ γῆ, Heb.1:10, 2Pe.3:5, 10; ὁ οὐ. καὶ ἡ γῆ, i.e. the world, the universe, Mat.5:18, Mrk.13:31, Luk.10:21, Act.4:24, Rev.10:6, al.; ἀπ᾽ ἄκρων οὐ. ἕως ἄ. αὐτῶν (on the absence of art. aft. prep., see Bl, §46, 5), Mat.24:31; ὑπὸ τὸν οὐ., Act.2:5, Col.1:23; ὑψωθῆναι ἕως τοῦ οὐ., figuratively, Mat.11:23, Luk.10:15; σημεῖον ἐκ τοῦ οὐ., Mat.16:1, Mrk.8:11, al.; αἱ νεφέλαι, Mat.24:30, al.; τὰ πετεινὰ τοῦ οὐ., Mat.6:26, Mrk.4:32, al.; οἱ ἀστέρες τοῦ οὐ., Rev.6:13, al.; pl. (οἱ) οὐ. (Bl., §32, 5), Mat.3:16, Mrk.1:10, Jhn.1:32, 2Pe.3:7, 13 al. __2. Of the abode of God and other blessed beings: of angels, Mat.24:36, Mrk.12:25, Gal.1:8, Rev.10:1, al.; of Christ glorified, Mrk.16:[19], Luk.24:51, Act.3:21, Rom.10:6, al.; of God, Mat.5:34, Rom.1:18, al.; ὁ Πατὴρ ὁ ἐν τοῖς οὐ. (Dalman, Words, 184ff.), Mat.5:16 6:1, al.; θησαυρὸς ἐν οὐ., Mat.6:20, Mrk.10:21, al. __3. By meton., __(a) of the inhabitants of heaven: Rev.18:20 (cf. ib. 12:12, Job.15:15, Isa.44:23); __(b) as an evasive reference to God, characteristic of later Judaism (Dalman, Words, 204ff.): Mat.21:25, Mrk.11:30, Luk.15:18, Jhn.3:27, al.; ἡ βασιλεία τῶν οὐ. (= τοῦ Θεοῦ); see: βασιλεία). βασιλεία, -ας, ἡ (βασιλεύω), [in LXX chiefly for מַמְלָכָה ,מַלְכוּת ;] __1. prop. abstract, sovereignty, royal power, dominion: Luk.1:33 22:29, Jhn.18:36, Act.1:6, Heb.1:8, 1Co.15:24; λαβεῖν β., Luk.19:12, 15 Rev.17:12; δοῦναι τὴν, ib. 17; ἔχειν β., ib. 18; ἔρχεσθαι ἐν τ. (εἰς τὴν) β., Mat.16:28, Luk.23:42; β. τ. θεοῦ, Rev.12:10. __2. By meton., concrete (MM, Exp., x), __(a) a kingdom, the territory or people over whom the king rules (Est.5:3, al.): Mat.4:8 12:25, 26 24:7, Mrk.3:24 6:23, Luk.4:5, Heb.11:33, al.; __(b) the royal majesty (cf. our phrase His Majesty), the king himself (τ. σπέρμα τῆς β., 4Ki.11:1). __3. In LXX (Wis.6:5, Tob.13:1, al.), Targ. and NT, of the Messianic rule and kingdom, ἡ β. τ. θεοῦ, τ. οὐρανῶν (Heb. מַלְכוּת שָׁמַיִם, Aram. מַלְכוּתָא דִשׁמַיָּא; see Dalman, Words, 91-147; Cremer, 132, 658), the kingdom of God (on the equivalence of the two phrases, see Dalman, op. cit., 93, 218f.); τ. θεοῦ, Mat.6:33 12:28, al.; τ. οὐρανῶν, Mat.3:2 4:17, al.; τ. Χριστοῦ (מַלִכוּת דִמְשִׁיחא, Targ. Jon. on Isa.53:10), Eph.5:5; τ. κυρίου, 2Pe.1:11, Rev.11:15; τ. Δαυείδ, Mrk.11:10; absol., ἡ β., Mat.4:23, Jas.2:5, al. The kingdom is regarded as present: Mat.11:12, Luk.17:21, Rom.14:17, al.; as that which is to be consummated in the future, Mat.6:10, Mrk.9:1, Jhn.3:5, 2Pe.1:11, al. Noteworthy phrases are: ζητεῖν τὴν β., Mat.6:33; δέχεσθαι, Mrk.10:15; κλρονομεῖν, Mat.25:34; διδόναι, Lk 12:32; παραλαμβάνειν, Heb.12:28; αὐτῶν (τοιούτων) εστὶν ἡ β., Mat.5:3, 10 19:14, Mrk.10:14, Luk.18:16; διὰ τὴν β., Mat.19:12; ἕνεκεν τῆς β., Luk.18:29; εὐαγγελίζεσθαι, κηρύσσειν, διαγγέλλειν τὴν β., Luk.4:43 9:2, 60; ἤγγικεν ἡ β., Mat.3:2, Mrk.1:15; κλεῖς τῆς β., Mat.16:10; κλείειν τὴν β., Mat.23:14; υἱοὶ τῆς β., Mat.8:12 13:38 (cf. Cremer, 132, 658). \ (AS)

Usage: Occurs in 261 NT verses. KJV: air, heaven(-ly), sky See also: 1 Corinthians 8:5; Luke 15:21; 1 Peter 1:4.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μενουσαν menō G3306 "to stay" Verb-PAP-ASF

This word means 'to stay' and is used to describe remaining in a place or state. It appears in Matthew and John to describe Jesus and the Holy Spirit staying with someone. It's often translated as 'abide' or 'remain'.

Definition: μένω, [in LXX for קוּם ,עמד, etc. ;] to stay, abide, remain. __1. Intrans.; __(i) of place: before ἐν, Luk.8:27, al.; παρά, with dative of person(s), Jhn.1:40, al; σύν, Luk.1:56; καθ᾽ ἑαυτόν, Act.28:16; with adv., ἐκεῖ, Mat.10:11; ὧδε, Mat.26:38; metaphorically, 1Jn.2:18; of the Holy Spirit, Jhn.1:32, 33 14:17; of Christ, Jhn.6:56 15:4, al.; ὁ θεός, 1Jn.4:15, conversely, of Christians, Jhn.6:56 15:4, 1Jn.4:15, al.; ὁ λόγος τ. θεοῦ, 1Jn.2:14; ἡ ἀλήθεια, II Jo 2, al. __(ii) Of time; __(a) of persons: Php.1:25; before εἰς τ. αἰῶνα, Jhn.12:34, Heb.7:24, 1Jn.2:17; ὀλίγον, Rev.17:10; ἕως ἔρχομαι, Jhn.21:22, 23; __(b) of things, lasting or enduring: cities, Mat.11:23, Heb.13:14; λόγος θεοῦ, 1Pe.1:23; ἁμαρτία, Jhn.9:41. __(iii) Of condition: with pred., μόνος, Jhn.12:24; ἄγαμος, 1Co.7:11; πιστός, 2Ti.2:13; ἱερεύς, Heb.7:3; with adv., οὕτως, 1Co.7:40; ὡς κἀγώ, ib. 8; before ἐν, ib. 20, 24. __2. Trans. (Bl., §34, 1; Field, Notes, 132): with accusative of person(s), Act.20:5, 23 (cf. ἀνα-, δια-, ἐν-, ἐπι-, κατα-, παρα-, συν-παρα-, περι-, προσ-, ὑπο-μένω). (AS)

Usage: Occurs in 105 NT verses. KJV: abide, continue, dwell, endure, be present, remain, stand, tarry (for), X thine own See also: 1 Corinthians 3:14; Hebrews 7:24; 1 Peter 1:23.

Study Notes — Hebrews 10:34

Show Verse Quote Highlights

Context
Cross References
Hebrews 10:34 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 10:34
Jamieson-Fausset-Brown on Hebrews 10:34
Matthew Poole's Commentary on Hebrews 10:34
Trapp's Commentary on Hebrews 10:34
Ellicott's Commentary on Hebrews 10:34
Adam Clarke's Commentary on Hebrews 10:34
Cambridge Bible on Hebrews 10:34
Barnes' Notes on Hebrews 10:34
Whedon's Commentary on Hebrews 10:34
Sermons on Hebrews 10:34

Context — A Call to Persevere

32Remember the early days that you were in the light. In those days, you endured a great conflict in the face of suffering. 33Sometimes you were publicly exposed to ridicule and persecution; at other times you were partners with those who were so treated.

34You sympathized with those in prison and joyfully accepted the confiscation of your property, knowing that you yourselves had a better and permanent possession.

35So do not throw away your confidence; it holds a great reward. 36You need to persevere, so that after you have done the will of God, you will receive what He has promised.

Cross References

	Reference	Text (BSB)
1	1 Peter 1:4	and into an inheritance that is imperishable, undefiled, and unfading, reserved in heaven for you,
2	2 Timothy 1:16	May the Lord grant mercy to the household of Onesiphorus, because he has often refreshed me and was unashamed of my chains.
3	Matthew 5:11–12	Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, because great is your reward in heaven; for in the same way they persecuted the prophets before you.
4	Ephesians 6:20	for which I am an ambassador in chains. Pray that I may proclaim it fearlessly, as I should.
5	Matthew 6:19–20	Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal.
6	Ephesians 4:1	As a prisoner in the Lord, then, I urge you to walk in a manner worthy of the calling you have received:
7	Philippians 1:7	It is right for me to feel this way about all of you, since I have you in my heart. For in my chains and in my defense and confirmation of the gospel, you are all partners in grace with me.
8	Luke 12:33	Sell your possessions and give to the poor. Provide yourselves with purses that will not wear out, an inexhaustible treasure in heaven, where no thief approaches and no moth destroys.
9	Colossians 3:2–4	Set your minds on things above, not on earthly things. For you died, and your life is now hidden with Christ in God. When Christ, who is your life, appears, then you also will appear with Him in glory.
10	Colossians 1:5	the faith and love proceeding from the hope stored up for you in heaven, of which you have already heard in the word of truth, the gospel

Hebrews 10:34 Summary

[Hebrews 10:34 shows us that the early Christians were willing to suffer and sacrifice for their faith, knowing they had a better and permanent possession in heaven. They sympathized with those in prison and joyfully accepted the loss of their property, trusting in God's sovereignty and provision (as seen in Matthew 6:33). This verse encourages us to trust in God's promises and persevere, even in hard times, knowing that our eternal inheritance is secure (1 Peter 1:4). By trusting in God, we can have confidence and joy, even in the face of suffering and loss.]

Frequently Asked Questions

What does it mean to 'sympathize with those in prison' in Hebrews 10:34?

In the context of this verse, sympathizing with those in prison means showing compassion and care for fellow believers who are suffering for their faith, as seen in Matthew 25:36 and Acts 16:23-34, where believers visited and ministered to those in prison.

How can we 'joyfully accept the confiscation of our property' like the early Christians did?

This phrase suggests that the early Christians trusted in God's sovereignty and provision, as seen in Psalm 37:3 and Matthew 6:33, and were willing to sacrifice earthly possessions for the sake of the gospel, knowing they had a better and permanent possession in heaven.

What is the 'better and permanent possession' mentioned in Hebrews 10:34?

This refers to the eternal inheritance and treasures that believers have in Christ, as described in Colossians 1:12 and 1 Peter 1:4, which are imperishable and cannot be taken away by anyone or anything.

How does this verse relate to our confidence in God?

Hebrews 10:34-35 links our confidence in God to our willingness to persevere and trust in His promises, even in the face of suffering and loss, as seen in Romans 8:18 and 2 Corinthians 4:17-18.

Reflection Questions

What are some ways I can sympathize with and support believers who are suffering for their faith today?
How can I cultivate a sense of joy and contentment in the face of loss or hardship, like the early Christians did?
What are some 'earthly possessions' that I may be holding onto too tightly, and how can I learn to trust in God's provision instead?
What does it mean for me to have a 'better and permanent possession' in Christ, and how can I live in light of this truth?

Gill's Exposition on Hebrews 10:34

For ye had compassion of me in my bonds,.... When he was bound at Jerusalem, by the chief captain Lysias, with two chains, Acts 21:33 or when he was in bonds elsewhere; which they did by sympathizing

Jamieson-Fausset-Brown on Hebrews 10:34

For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Ye had compassion of me in my bonds. So 'Aleph (').

Matthew Poole's Commentary on Hebrews 10:34

For ye had compassion of me in my bonds; for ye sympathized in my bonds, &c., is a proof of both kinds of their sufferings forementioned. As to their suffering with others, he instanceth in himself, as a witness of it; for when he was in bonds for preaching the gospel, both at Jerusalem, ,37 22:24,25, at Cesarea, :27, at Rome, , they forewarned him of his danger, bore his burden with him, supplied, relieved him, and endeavoured, what in them lay, his release. And took joyfully the spoiling of your goods; and in their own sufferings, by being rifled for the gospel; their goods, estates, and means of subsistence, were either by fines, confiscations, or violence, ravished from them; their enemies, like so many harpies, preying on them, . So as these Christian Hebrews at this time had their respective properties, and all was not levelled among them. Though they were so impoverished to make them comply with the Gentile superstition and idolatry, yet they cheerfully bore it, esteeming it their honour and privilege thus to suffer for Christ, and herein obeyed him, as ,12, and as the apostles did before them, in . Knowing in yourselves that ye have in heaven a better and an enduring substance; they were fully assured of this by faith in God’ s promise, and by God’ s work on their own hearts, qualifying and fitting them for it, . That they have by promise given them as theirs, as fitted for them, a spiritual substance, an estate beyond what this world could afford them; riches, honours, and pleasures, better for their quality than all terrene ones; spiritual ones, proper for their souls, ,4. The sum of which is God in Christ, their exceeding great reward, , and all he can be to or do for them. He is their portion and their inheritance, the most excellent in itself, and the most enduring, out of the reach of men or devils, who can neither take it from them, nor them from it, it is safe enough in the heavens, ,20 19:28,29 Psalms 16:5 ,5.

Trapp's Commentary on Hebrews 10:34

34 For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Ver. 34. For ye had compassion] Gr. Ye sympathized. And took joyfully] The joy of the Lord was their strength, as it was theirs, Acts 5:41, who took it for a grace to be disgraced for Christ. The spoiling of their goods] If a heathen could say when he saw a sudden shipwreck of all his wealth, Well, Fortune, I see thou wouldest not have me to be a philosopher; should not we, when called to give up our treasures, say, Well, I see that God would have me to lay up treasure in heaven, that is subject neither to vanity nor violence Knowing in yourselves] Not in others, in books, &c., but in your own experience and apprehension, in the workings of your own hearts. That ye have in heaven] When we lose anything for God, he seals us a bill of exchange of better things, or a double return. He will recompense our losses, as the king of Poland did his noble servant Zelislaus; having lost his hand in his wars, he sent him a golden hand. These Hebrews had lost their goods, but not their God. Here is the dry rod blossoming.

Ellicott's Commentary on Hebrews 10:34

(34) For ye had compassion of me in my bonds.—Rather (according to the true reading of the Greek), for ye had sympathy with them that were in bonds (comp. Hebrews 13:3, “Remember them that are in bonds as bound with them”). The change of reading is very important in connection] with the question of authorship. (See the Introduction.) And took joyfully.—Better, and accepted with joy the spoiling of your possessions. In the spirit of Mat 5:12 (Acts 5:41; 2 Corinthians 12:10), they accepted persecution not with “patience and long suffering” only, but “with joy” (Colossians 1:11). The rendering “possessions” is necessary because a similar word (“substance” in the Authorised version) will immediately occur. In the last clause two remarkable changes in the Greek text are made necessary by the testimony of our best authorities. The words “in heaven” must certainly be removed; they are omitted in the oldest MSS., and are evidently an explanatory comment which has found its way into the text. For the reading, “in yourselves,” there is hardly any evidence whatever. The MSS. are divided between two readings, “yourselves” and “for yourselves;” the former having also the support of the Latin and Coptic versions. There is little doubt that we must read “yourselves;” and the most probable translation will now be, perceiving that ye have your own selves for a better possession and one that abideth. They had been taught the meaning of the words spoken by Jesus of the man who gains the world and loses himself (Luke 9:25), and of those who win their souls by their endurance (Luke 21:19); so in Hebrews 10:39 the writer speaks of “the gaining of the soul.” Thus trained, they could accept with joy the loss of possessions for the sake of Christ, perceiving that in Him they had received themselves as a possession, a better and a lasting possession. (It would be possible to render the clause, “knowing that ye yourselves have a better possession,” &c.; but the parallelism of Heb 10:39 renders it almost certain that the former view of the words is correct.)

Adam Clarke's Commentary on Hebrews 10:34

Verse 34. Ye had compassion of me in my bonds] συνεπαθησατε. Ye suffered with me, ye sympathized with me, when bound for the testimony of Jesus. This probably refers to the sympathy they showed towards him, and the help they afforded him, during his long imprisonment in Caesarea and Jerusalem. But instead of τοιςδεσμοιςμου, my bonds, τοιςδεσμιοις, the prisoners, is the reading of AD, and several others, both the Syriac, the Arabic of Erpen, the Coptic, Armenian, Vulgate, some of the Itala, and several of the Greek fathers. This reading appears to be so well supported, that Griesbach has admitted it into the text. If it be genuine, it shows that there had been, and perhaps were then, several bound for the testimony of Jesus, and that the Church in Judea had shown its attachment to Christ by openly acknowledging these prisoners, and ministering to them. Took joyfully the spoiling of your goods] They were deprived of their inheritances, turned out of their houses, and plundered of their goods; they wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. To suffer such persecution patiently was great; to endure it without a murmur was greater; to rejoice in it was greatest of all. But how could they do all this? The next clause informs us. Knowing in yourselves] They had the fullest evidence that they were the children of God, the Spirit itself bearing this witness to their spirits; and if children than heirs, heirs of God and joint heirs with Christ. They knew that heaven was their portion, and that to it they had a sure right and indefeasible title by Christ Jesus. This accounts, and this alone can account, for their taking joyfully the spoiling of their goods: they had Christ in their hearts; they knew that they were his children, and that they had a kingdom, but that kingdom was not of this world. They had the support they needed, and they had it in the time in which they needed it most.

Cambridge Bible on Hebrews 10:34

34. ye had compassion of me in my bonds] This reading had more to do than anything else with the common assumption that this Epistle was written by St Paul. The true reading however undoubtedly is not τοῖςδεσμοῖςμου, but τοῖςδεσμίοις, “ye sympathised with the prisoners.” The reading of our text was probably introduced from Colossians 4:18; Philippians 1:7, &c. In the first persecutions many confessors were thrown into prison (Acts 26:10), and from the earliest days Christians were famed for their kindness to their brethren who were thus confined. See too Hebrews 13:3. The verb συμπαθεῖν occurs only here and in Hebrews 4:15. St Paul uses συμπάσχειν “to suffer with” in Romans 8:17.took joyfully the spoiling of your goods] Christians were liable to be thus plundered by lawless mobs. Epictetus, by whose time Stoicism had become unconsciously impregnated with Christian feeling, says, “I became poor at thy will, yea and gladly.” On the supposition that the letter was addressed to Rome, “the spoiling of goods” has been referred to the edict of Claudius which expelled the Jews (and with them the Christian Jews) from Rome; or to the Neronian persecution. But the supposition is improbable.knowing in yourselves that ye have in heaven] The “in heaven” is almost certainly a spurious gloss, and the “in” before “yourselves” should be unquestionably omitted. If the true reading be ἐαυτοῖς, the meaning is “recognising that ye have for yourselves,” but if we may accept ἑαυτούς, the reading of ΰ, we have the very beautiful and striking thought, “recognising that ye have yourselves as a better possession and an abiding.” He points them to the tranquil self-possession of a holy heart (Luke 9:25; Luke 21:19), the acquisition of our own souls, as a sufficient present consolation for the loss of earthly goods (Hebrews 11:26), independently of the illimitable future hope (Matthew 6:20; Romans 8:18; 1 Peter 1:4-8).

Barnes' Notes on Hebrews 10:34

For ye had compassion of me in my bonds - You sympathized with me when a prisoner, and sent to my relief. It is not known to what particular instance of imprisonment the apostle here refers.

Whedon's Commentary on Hebrews 10:34

34. Me in my bonds—The more authoritative reading is, Ye had compassion on the imprisoned Christians.

Sermons on Hebrews 10:34

	Sermon	Description
	The Mysteries of the Faith by Art Katz	In this sermon, the speaker discusses the influence of spiritual forces in various aspects of society, such as institutions, culture, business, and entertainment. The speaker share
	How the Supremacy of Christ Creates Radical Christian Sacrifice by John Piper	This sermon emphasizes the call to radical Christian sacrifice, urging believers to renounce self-reliance, pride, greed, lust, and fear, and to embrace suffering and reproach for
	K-488 the Eternal Perspective (1 of 2) by Art Katz	In this sermon, the preacher discusses the promise of restoration and the establishment of God's glory through his rule over a creation that has rejected him. The sermon emphasizes
	The Heavenly Calling - Part 12 by T. Austin-Sparks	The sermon transcript discusses the theme of "better" in the book of Hebrews. The speaker highlights various verses in the book that emphasize the concept of "better," such as bett
	Your Life: Don't Waste It by John Piper	This sermon emphasizes the importance of aligning one's life with God's purposes, focusing on three key aspects: being made for God's glory, finding joy in God, and loving others.
	09 New Wine in New Wineskins God Will Exalt Us in His Time by Zac Poonen	This sermon emphasizes the importance of passing on the teachings of faith from one generation to the next, focusing on the need for godly leaders to entrust their knowledge to fai
	Russ-05 вопросы и ответ by Art Katz	In this sermon, the preacher emphasizes the importance of focusing on eternal rewards rather than temporary earthly possessions. He references Hebrews chapter 10, which encourages