Hebrews 12:17

Hebrews 12:17 in Multiple Translations

Berean Standard Bible BSB

For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.

King James Version KJV

For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

American Standard Version ASV

For ye know that even when he afterward desired to inherit the blessing, he was rejected; for he found no place for a change of mind in his father, though he sought it diligently with tears.

Bible in Basic English BBE

For you have knowledge that even long after, when he was desiring the blessing for his heritage, he was turned away, though he made his request frequently and with weeping; because the past might not be changed.

Free Bible Version FBV

You remember that even when he wanted to receive the blessing later on he was refused. Even though he really tried, and cried hard, Esau couldn't change what he had done.

Geneva Bible 1599 GNV

For ye knowe howe that afterwarde also when he woulde haue inherited the blessing, he was reiected: for he founde no place to repentance, though he sought that blessing with teares.

Young's Literal Translation YLT

for ye know that also afterwards, wishing to inherit the blessing, he was disapproved of, for a place of reformation he found not, though with tears having sought it.

World English Bible WEB

For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears.

Noah Webster Bible WBS

For ye know that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Douay-Rheims 1899 DRV

For know ye that afterwards, when he desired to inherit the benediction, he was rejected; for he found no place of repentance, although with tears he had sought it.

Translation for Translators T4T

You know that after he did that, he wanted to receive what his father would promise to give him if he blessed him. But his father was unable to change what he had already done. And Esau found no way to change things, even though he sought tearfully to do that.

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Berean Amplified Bible — Hebrews 12:17

BAB

Word Study

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Hebrews 12:17 Interlinear (Deep Study)

BIB

GRK ιστε γαρ οτι και μετεπειτα θελων κληρονομησαι την ευλογιαν απεδοκιμασθη μετανοιας γαρ τοπον ουχ ευρεν καιπερ μετα δακρυων εκζητησας αυτην

ιστε eidō G1492 to perceive: see Verb-RAI-2P

γαρ gar G1063 for Conj

οτι hoti G3754 that/since: that Conj

και kai G2532 and Conj

μετεπειτα metepeita G3347 afterward Adv

θελων thelō G2309 to will/desire Verb-PAP-NSM

κληρονομησαι klēronomeō G2816 to inherit Verb-AAN

την ho G3588 the/this/who Art-ASF

ευλογιαν eulogia G2129 praise Noun-ASF

απεδοκιμασθη apodokimazō G593 to reject Verb-API-3S

μετανοιας metanoia G3341 repentance Noun-GSF

γαρ gar G1063 for Conj

τοπον topos G5117 place Noun-ASM

ουχ ou G3756 no Particle-N

ευρεν ehuriskō G2147 to find/meet Verb-2AAI-3S

καιπερ kaiper G2539 although Conj

μετα meta G3326 with/after Prep

δακρυων dakru, dakruon G1144 teardrop Noun-GPN

εκζητησας ekzēteō G1567 to seek out Verb-AAP-NSM

αυτην autos G846 it/s/he Pron-ASF

Greek Word Study

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Greek Word Reference — Hebrews 12:17

ιστε eidō G1492 "to perceive: see" Verb-RAI-2P

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

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.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

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.

μετεπειτα metepeita G3347 "afterward" Adv

This word means afterward or thereafter, referring to something that happens after another event. It is used in Hebrews 12:17 to describe a later time.

Definition: μετ-έπειτα, adv. [in LXX: Jdth.9:5, Est.3:13, 3Ma.3:24 * ;] afterwards: Heb.12:17.† (AS)

Usage: Occurs in 1 NT verses. KJV: afterward See also: Hebrews 12:17.

θελων thelō G2309 "to will/desire" Verb-PAP-NSM

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

κληρονομησαι klēronomeō G2816 "to inherit" Verb-AAN

To inherit means to receive something as a gift or legacy, like in Galatians 4:30 where it talks about receiving an inheritance. This word is used to describe receiving a possession or a kingdom.

Definition: κληρονομέω, -ῶ (κληρονόμος) [in LXX chiefly for יָרַשׁ, also for נָחַל, etc. ;] __1. to receive by lot. __2. to inherit (in cl., usually with genitive of thing(s)): absol., Gal.4:30 (LXX); in general, to possess oneself of, receive as one's own, obtain (as Deu.4:5, al., cf. Psa.25:3, Isa.61:7): with accusative of thing(s) (as generally in late Gk., see M, Pr., 65), of the Messianic Kingdom (cf. Psa.37:11, Sir.4:13 37:26, and see Dalman, Words, 125 ff.) and its blessings and privileges, τ. γῆν, Mat.5:5 (cf. LXX); τ. βασιλείαν, β. θεοῦ, Mat.25:34, 1Co.6:9-10 15:50, Gal.5:21; ζωὴν αἰώνιον, Mat.19:29, Mrk.10:17, Luk.10:25 18:18; σωτηρίαν, Heb.1:14; τ. ἐπαγγελίας, Heb.6:12; ἀφθαρσίαν, 1Co.15:50; ὄνομα, Heb.1:4; τ. εὐλογίαν, Heb.12:17, 1Pe.3:9; ταῦτα, Rev.21:7 (cf. κατα-κληρονομέω).† (AS)

Usage: Occurs in 17 NT verses. KJV: be heir, (obtain by) inherit(-ance) See also: 1 Corinthians 6:9; Hebrews 6:12; 1 Peter 3:9.

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'.

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.

ευλογιαν eulogia G2129 "praise" Noun-ASF

Praise refers to admiration or benediction, like the worship in Revelation 5:12-13. It can also mean a blessing or benefit, as in Romans 15:29 and 2 Corinthians 9:5-6. The word is often used to describe God's goodness.

Definition: εὐλογία, -ας, ἡ [in LXX chiefly for בְּרָכָה ;] __1. fair speaking, flattering speech: χρηστολογίας καὶ εὐ., Rom.16:18. __2. praise: of God (as in late Inscr.; LS, see word) and Christ, Rev.5:12-13 7:12 __3. In LXX and NT: blessing, benediction; __(a) the act of blessing: 1Co.10:16, Heb.12:17, Jas.3:10; __(b) concrete, a blessing: Rom.15:29, 2Co.9:5-6, Gal.3:14, Eph.1:3, Heb.6:7, 1Pe.3:9 (cf. Deu.11:26, Sir.7:32, al.).† (AS)

Usage: Occurs in 14 NT verses. KJV: blessing (a matter of) bounty (X -tifully), fair speech See also: 1 Corinthians 10:16; Hebrews 12:17; 1 Peter 3:9.

απεδοκιμασθη apodokimazō G593 "to reject" Verb-API-3S

To reject or disapprove of something is the meaning of this word, as seen in Matthew 21:42 and Mark 8:31. It implies a strong sense of repudiation.

Definition: ἀπο-δοκιμάζω [in LXX: Psa.118:22, al. (מָאַס) ;] to reject: Mat.21:42 (LXX), Mrk.8:31 12:10" (LXX) Luk.9:22 17:25 20:17" (LXX), Heb.12:17, 1Pe.2:4 2:7" (LXX) (Cremer, 701; MM, see word).† (AS)

Usage: Occurs in 9 NT verses. KJV: disallow, reject See also: 1 Peter 2:4; Luke 17:25; 1 Peter 2:7.

μετανοιας metanoia G3341 "repentance" Noun-GSF

Repentance is feeling sorry for sin and changing your ways, like in Matthew 3:8 and Luke 3:8. It's a key part of the Christian faith.

Definition: μετάνοια, -οίας, ἡ (μετανοέω), [in LXX: Pro.14:15, Wis.11:23 12:10, 19, Sir.44:16 * ;] after-thought, change of mind, repentance: Heb.12:17; of repentance from sin, Mat.3:8, 11 Luk.3:8 15:7 24:47, Act.26:20, 2Co.7:9-10; βάπτισμα (which see) μετανοίας, Mrk.1:4, Luk.3:3, Act.13:24 19:4; ἡ εἰς θεὸν Act.20:21; μ. ἀπὸ νεκρῶν ἔργων, Heb.6:1; εἰς μ. καλεῖν, Luk.5:32; id. ἄγειν, Rom.2:4; ἀνακαινίζειν, Heb.6:6; εἰς μ. χωρῆσαι, 2Pe.3:9; μ. δοῦναι, Act.5:31 11:18, 2Ti.2:25.† (AS)

Usage: Occurs in 24 NT verses. KJV: repentance See also: 2 Corinthians 7:9; Hebrews 12:17; Hebrews 6:1.

γαρ gar G1063 "for" Conj

τοπον topos G5117 "place" Noun-ASM

The Greek word for place or location, used in the Bible to describe a specific spot or area, such as a home or a tract of land, as seen in Matthew 24:15 and Luke 10:1. It can also refer to a condition or opportunity. In Acts 12:17, it describes a specific location where Peter went.

Definition: τόπος, -ου, ὁ, [in LXX chiefly for מָקוֹם ;] place: Luk.4:37 10:1, 32 Jhn.5:13 6:10, Act.12:17, 1Co.1:2, al.; τ. ἅγιος (cf. Isa.60:13), Mat.24:15; ἔρημος, Mat.14:13, al.; πεδινός, Luk.6:17; ἄνυδρος (pl.), Mat.12:43, Luk.11:24; κατὰ τόπος (BV, in divers places), Mat.24:7, Mrk.13:8; τραχεῖς τ., Act.27:29; τ. διθάλασσος (which see), ib. 41; ἑτοιμάζειν τ., Jhn.14:2, 3; ἔχειν, Rev.12:6; διδόναι, Luk.14:9; with genitive defin., τ. βασάνου, Luk.16:28; τ. καταπαύσεως, Act.7:49; κρανίου, Mat.27:33, Mrk.15:22, Jhn.19:17; before οὗ, Rom.9:26; ὅπου, Mat.28:6, Mrk.16:6, Jhn.4:20 6:23 10:40 11:30 19:41; ἐν ᾧ, Jhn.11:6; ἐφ ̓ ᾧ, Act.7:33; of a place which a person or thing occupies, Rev.2:5 6:14 12:8; τ. μαχαίρας, Mat.26:52; ὁ ἴδιος τ., Act.1:25; of a place in a book, Luk.4:17 (cf. Clem. Rom., I Co., 8, 4). Metaphorical, of condition, station, occasion, opportunity or power: Act.25:16, Rom.12:19 15:23, Eph.4:27 (cf. Sir.38:12). SYN.: χώρα (extensive), region; χωρίον (enclosed), a piece of ground. τ. is "a portion of space viewed in reference to its occupancy, or as appropriated to a thing " (Grimm-Thayer, see word). (AS)

Usage: Occurs in 89 NT verses. KJV: coast, licence, place, X plain, quarter, + rock, room, where See also: 1 Corinthians 1:2; Luke 4:37; Hebrews 8:7.

ουχ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ευρεν ehuriskō G2147 "to find/meet" Verb-2AAI-3S

To find or discover something, like in Matthew 7:7-8, where Jesus teaches that those who seek will find. This word is about searching and finding, whether it's a physical object or a spiritual truth.

Definition: εὑρίσκω, [in LXX chiefly for מצא, also for נשׂג hi., etc. ;] to find, with or without previous search: absol., opposite to ζητέω, Mat.7:7, 8 Luk.11:9, 10; with accusative, Mat.2:8, Mrk.1:37, Act.13:22, 2Ti.1:17, al.; pass., οὐχ εὑ., of disappearance, Heb.11:5, Rev.16:20, al.; γῆ κ. τὰ ἐν αὐτῇ ἔργα εὑρεθήσεται (for conjectures as to the meaning of this reading, see Mayor, ICC, in l.), 2Pe.3:10, WH, R, mg. Metaphorical, to find, find out by inquiry, learn, discover: Luk.19:48, Act.4:21; αἰτίαν, Jhn.18:38, Act.13:28, al.; pass., Mat.1:18, Luk.17:18, Rom.7:10, 1Co.4:2, Gal.2:17, 1Pe.1:7, Rev.5:4, al.; of attaining to the knowledge of God, εὑ. θεόν, Act.17:27; pass., Rom.10:20 (LXX). Mid., to find for oneself, gain, procure, obtain: with accusative of thing(s), λύτρωσιν, Heb.9:12; act. in same sense (so cl. poets, but not in Attic prose), Mat.10:39 11:29, Luk.1:30, Act.7:46, 2Ti.1:18, al. (cf. ἀν-ευρίσκω). (AS)

Usage: Occurs in 167 NT verses. KJV: find, get, obtain, perceive, see See also: 1 Corinthians 4:2; Luke 12:37; 1 Peter 1:7.

καιπερ kaiper G2539 "although" Conj

This Greek word means although or despite something, showing contrast. It is used in Philippians 3:4 and Hebrews 5:8 to highlight surprising truths. It helps us understand complex ideas.

Definition: καίπερ concessive particle, [in LXX: Pro.6:8, Wis.11:9, Jon.1:13, Mac.11 * ;] although: with ptcp., Php.3:4, Heb.5:8 7:5 12:17, 2Pe.1:12.† (AS)

Usage: Occurs in 5 NT verses. KJV: and yet, although See also: 2 Peter 1:12; Hebrews 7:5; Hebrews 5:8.

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.

δακρυων dakru, dakruon G1144 "teardrop" Noun-GPN

A teardrop is a drop of liquid that falls from the eye as a result of emotion, like when the father in Mark 9:24 was overcome with emotion. Tears are a sign of sadness or joy.

Definition: δάκρυον (poët. form δάκρυ), -ου, τό, [in LXX for דִּמְעָה ;] a tear: Mrk.9:24 (WH, txt., R, txt. omit), Act.20:19, 31, 2Co.2:4, 2Ti.1:4, Heb.5:7 12:17, Rev.7:17 21:4; metaphorically, dative pl., δάκρυσι (La 2:11, Thuc., vii, 75; Bl., § 9, 3), Luk.7:38, 44.† (AS)

Usage: Occurs in 11 NT verses. KJV: tear See also: 2 Corinthians 2:4; Hebrews 12:17; Hebrews 5:7.

εκζητησας ekzēteō G1567 "to seek out" Verb-AAP-NSM

This verb means to search for something or someone carefully, like seeking God in Romans 3:11. It's about investigating or craving something, and can also mean to worship or demand something.

Definition: ἐκ-ζητέω, -ῶ [in LXX chiefly for דָּרַשׁ, also for נָצַר, בָּקַשׁ, etc. ;] __1. to seek out or after, search for: with accusative of person(s) (1Ma.9:26); figuratively, τ. κύριον, θεόν (cf. Psa.14:2, Amo.5:4, al.), Act.15:17, Rom.3:11, Heb.11:6; εὐλογίαν, Heb.12:17; ἐξεζήτησαν κ. ἐξηραύνησαν (as in 1Ma.9:26), sought and searched out: 1Pe.1:10. __2. As in 2Ki.4:11, Eze.3:18, 20 al. (דָּרַשׁ), to demand, require: Luk.11:50-51 † (AS)

Usage: Occurs in 7 NT verses. KJV: en- (re-)quire, seek after (carefully, diligently) See also: 1 Peter 1:10; Hebrews 12:17; Hebrews 11:6.

αυτην autos G846 "it/s/he" Pron-ASF

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Hebrews 12:17

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:17
Jamieson-Fausset-Brown on Hebrews 12:17
Matthew Poole's Commentary on Hebrews 12:17
Trapp's Commentary on Hebrews 12:17
Ellicott's Commentary on Hebrews 12:17
Adam Clarke's Commentary on Hebrews 12:17
Cambridge Bible on Hebrews 12:17
Barnes' Notes on Hebrews 12:17
Whedon's Commentary on Hebrews 12:17
Sermons on Hebrews 12:17

Context — A Call to Holiness

15See to it that no one falls short of the grace of God, and that no root of bitterness springs up to cause trouble and defile many. 16See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright.

17For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.

18For you have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom, and storm; 19to a trumpet blast or to a voice that made its hearers beg that no further word be spoken.

Cross References

	Reference	Text (BSB)
1	Proverbs 1:24–31	Because you refused my call, and no one took my outstretched hand, because you neglected all my counsel, and wanted none of my correction, in turn I will mock your calamity; I will sneer when terror strikes you, when your dread comes like a storm, and your destruction like a whirlwind, when distress and anguish overwhelm you. Then they will call on me, but I will not answer; they will earnestly seek me, but will not find me. For they hated knowledge and chose not to fear the LORD. They accepted none of my counsel; they despised all my reproof. So they will eat the fruit of their own way, and be filled with their own devices.
2	Matthew 25:11–12	Later the other virgins arrived and said, ‘Lord, lord, open the door for us!’ But he replied, ‘Truly I tell you, I do not know you.’
3	Matthew 7:23	Then I will tell them plainly, ‘I never knew you; depart from Me, you workers of lawlessness!’
4	Hebrews 6:8	But land that produces thorns and thistles is worthless, and its curse is imminent. In the end it will be burned.
5	Hebrews 10:26–29	If we deliberately go on sinning after we have received the knowledge of the truth, no further sacrifice for sins remains, but only a fearful expectation of judgment and of raging fire that will consume all adversaries. Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. How much more severely do you think one deserves to be punished who has trampled on the Son of God, profaned the blood of the covenant that sanctified him, and insulted the Spirit of grace?
6	Genesis 27:30–41	As soon as Isaac had finished blessing him and Jacob had left his father’s presence, his brother Esau returned from the hunt. He too made some tasty food, brought it to his father, and said to him, “My father, sit up and eat of your son’s game, so that you may bless me.” But his father Isaac replied, “Who are you?” “I am Esau, your firstborn son,” he answered. Isaac began to tremble violently and said, “Who was it, then, who hunted the game and brought it to me? Before you came in, I ate it all and blessed him—and indeed, he will be blessed!” When Esau heard his father’s words, he let out a loud and bitter cry and said to his father, “Bless me too, O my father!” But Isaac replied, “Your brother came deceitfully and took your blessing.” So Esau declared, “Is he not rightly named Jacob? For he has cheated me twice. He took my birthright, and now he has taken my blessing.” Then he asked, “Haven’t you saved a blessing for me?” But Isaac answered Esau: “Look, I have made him your master and given him all his relatives as servants; I have sustained him with grain and new wine. What is left that I can do for you, my son?” Esau said to his father, “Do you have only one blessing, my father? Bless me too, O my father!” Then Esau wept aloud. His father Isaac answered him: “Behold, your dwelling place shall be away from the richness of the land, away from the dew of heaven above. You shall live by the sword and serve your brother. But when you rebel, you will tear his yoke from your neck.” Esau held a grudge against Jacob because of the blessing his father had given him. And Esau said in his heart, “The days of mourning for my father are at hand; then I will kill my brother Jacob.”
7	Jeremiah 6:30	They are called rejected silver, because the LORD has rejected them.”
8	Luke 13:24–27	“Make every effort to enter through the narrow door. For many, I tell you, will try to enter and will not be able. After the master of the house gets up and shuts the door, you will stand outside knocking and saying, ‘Lord, open the door for us.’ But he will reply, ‘I do not know where you are from.’ Then you will say, ‘We ate and drank with you, and you taught in our streets.’ And he will answer, ‘I tell you, I do not know where you are from. Depart from me, all you evildoers.’
9	Hebrews 6:4–6	It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age— and then have fallen away—to be restored to repentance, because they themselves are crucifying the Son of God all over again and subjecting Him to open shame.

Hebrews 12:17 Summary

[Hebrews 12:17 teaches us that it's possible to miss out on God's blessings if we don't take them seriously. Esau, the brother of Jacob, sold his special birthright for a meal and later regretted it, but it was too late. This verse reminds us to appreciate and respect the spiritual gifts and blessings that God gives us, and to seek to live a life of obedience and faith, just like it says in Romans 12:1-2. By doing so, we can avoid missing out on the good things God has for us and instead live a life that honors Him.]

Frequently Asked Questions

What is the blessing being referred to in Hebrews 12:17?

The blessing refers to the birthright and blessing that Esau had previously sold to his brother Jacob, as recorded in Genesis 25:29-34 and Genesis 27:1-40. Esau later regretted his decision and sought the blessing, but it was too late.

Why was Esau rejected when he sought the blessing with tears?

Esau was rejected because he had previously shown disregard for his birthright and spiritual inheritance, as seen in his willingness to sell it for a single meal in Genesis 25:29-34. His tears were likely a result of regret over the consequences of his actions, rather than true repentance.

What can we learn from Esau's example about repentance?

Esau's example teaches us that true repentance requires a change of heart and a willingness to turn away from sin, as seen in 1 John 1:9. It is not just about feeling sorry for the consequences of our actions, but about genuinely seeking to follow God and obey His will.

How does this verse relate to the warning in Hebrews 12:15 about not falling short of the grace of God?

This verse serves as a warning to believers about the dangers of taking God's grace for granted, as Esau did when he sold his birthright. It emphasizes the importance of seeking God's grace and living a life of obedience and faith, as seen in Hebrews 12:14-17 and Romans 12:1-2.

Reflection Questions

What are some ways in which I may be taking God's blessings or spiritual inheritance for granted, and how can I seek to appreciate and honor them more?
How can I ensure that my repentance is genuine and not just a superficial expression of regret, and what role does God's grace play in this process?
What are some potential consequences of not seeking God's blessing and living a life of disobedience, and how can I avoid these pitfalls in my own life?
In what ways can I seek to follow God's will and obey His commands, even when it is difficult or costly, and what promises can I hold onto in these times?

Gill's Exposition on Hebrews 12:17

For ye know how that afterwards,.... After he had had his pottage; after he had sold his birthright for it, and the blessing with it; after his father had blessed Jacob: this the apostle relates to

Jamieson-Fausset-Brown on Hebrews 12:17

For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

Matthew Poole's Commentary on Hebrews 12:17

For ye know how that afterward, when he would have inherited the blessing, he was rejected: as Esau’ s sin was, such was his penalty; for they knew, and were well acquainted with this in Moses’ s history of him, that after he had despised his birthright, and sold it, being at man’ s estate, , and was desirous to inherit that blessing, he was rejected by his father, as well as by God, and could not obtain it, being unalterably settled on Jacob by both. He found no place of repentance, as to the giving it, with God, who gave it, and would not alter it, ; nor with his father, who did not repent of giving it to Jacob, but confirmed it, ,40 28:1,3,4. Though he sought it carefully with tears; and this, although he sought the blessing from his father with cries and tears, ,38. How therefore should these Hebrews, knowing all this, root out such a root springing up in themselves, or others, that they might not be guilty of such sin; lest having despised God’ s blessing for their own ease, honours, or profits in this world, when they may desire to seek with tears the blessing of the eternal inheritance from God, he should irreversibly reject them. See ,23.

Trapp's Commentary on Hebrews 12:17

17 For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. Ver. 17. For ye know how that afterward] Sero inquit Nero, Ad praerepta venit possessaque gaudia sero. (Sueton. Ner. c. 49. Ovid. Epis. Hel.) Esau came too short because too late. Think of the uncertainty of the gales of grace, and be nimble. He was rejected] απεδοκιμασθη, or, repulsed. For Isaac, when he saw that he had done unwilling justice in blessing Jacob, he durst not reverse the blessing, for he feared an exceeding great fear, Genesis 27:33. Neither natural affection nor Esau’ s importunity could make him repent and repeal what he had done. Though he sought it carefully with tears] Tears they were of discontent, for he cries and at same time threatens his brother Jacob. Some weep for sin, some for misery, some for joy, some for compassion, some for revenge and in hypocrisy, as Esau here, who rued his deed, but repented not his sin.

Ellicott's Commentary on Hebrews 12:17

(17) For ye know how that afterward . . .—The meaning of the verse will be seen more clearly if one clause be placed in a parenthesis: “For ye know that even when he afterward desired to inherit the blessing he was rejected (for he found no place of repentance), though he sought it earnestly with tears.” The blessing of Jacob related in Genesis 27 is here viewed (apart from all attendant circumstances) as a necessary consequence of Esau’s “profane” scorn of his birthright. Notwithstanding Esau’s piteous entreaty, Isaac cannot but ratify (Genesis 27:33) the blessing which he has pronounced; though his son sought the blessing earnestly with tears (Genesis 27:38), he was rejected. He “found no place of repentance;” that first act (Genesis 25:33) could not be recalled, but brought with it a loss which nothing could retrieve. (It is right to add that other interpretations of the verse have been given, which seem, however, much less probable. Thus, the last clause has been understood to mean that Esau earnestly sought repentance; and the preceding words, which we have placed in a parenthesis, that he could not bring his father to a change of purpose.)

Adam Clarke's Commentary on Hebrews 12:17

Verse 17. When he would have inherited the blessing] When he wished to have the lordship over the whole family conveyed to him, and sought it earnestly with tears, he found no place for a change in his father's mind and counsel, who now perceived that it was the will of God that Jacob should be made lord of all. Repentance] Here μετανοια is not to be taken in a theological sense, as implying contrition for sin, but merely change of mind or purpose; nor does the word refer here to Esau at all, but to his father, whom Esau could not, with all his tears and entreaties, persuade to reverse what he had done. I have blessed him, said he, yea, and he must be blessed; I cannot reverse it now. See the whole of this transaction largely considered and explained, See the notes on "Genesis 25:29", c., and See "Genesis 27:1", &c. Nothing spoken here by the apostle, nor in the history in Genesis to which he refers, concerns the eternal state of either of the two brothers. The use made of the transaction by the apostle is of great importance: Take heed lest, by apostatizing from the Gospel, ye forfeit all right and title to the heavenly birthright, and never again be able to retrieve it because they who reject the Gospel reject the only means of salvation.

Cambridge Bible on Hebrews 12:17

17. For ye know how that afterward] The verse runs literally “for ye know that even, afterwards, when he wished to inherit the blessing, he was rejected—for he found no opportunity for a change of mind—though with tears he earnestly sought for it.” It is clear at once that if the writer means to say “that Esau earnestly sought to repent, but could not,” then he is contradicting the whole tenor of the Scriptures, and of the Gospel teaching with which he was so familiar. This would not indeed furnish us with any excuse for distorting the meaning of his language, if that meaning be unambiguous; and in favour of such a view of his words is the fact that he repeatedly dwells on the hopelessness—humanly speaking—of all wilful apostasy. On the other hand, “apostasy,” when it desires to repent, ceases to be apostasy, and the very meaning of the Gospel is that the door to repentance is never closed by God, though the sinner may close it against himself. Two modes of interpreting the text would save it from clashing with this precious truth. (1) One is to say (α) that “room for repentance” means “opportunity for changing his father’s or his brother’s purpose;” no subsequent remorse or regret could undo the past or alter Isaac’s blessing (Genesis 27:33); or (β) no room for changing his own mind in such a way as to recover the blessing which he had lost; in other words, he “found no opportunity for such repentance as would restore to him the lost theocratic blessing.” But in the N. T. usage the word “repentance” (μετάνοια) is always subjective, and has a deeper meaning than in the LXX. The same objection applies to the explanation that “he found no room to change God’s purpose” to induce God “to repent” of His rejection of him, since God “is not a man that He should repent” (Numbers 23:19). (2) It seems simpler therefore, and quite admissible, to regard “for he found no place for repentance” as a parenthesis, and refer “it” to the lost blessing. “Though he earnestly sought the lost blessing, even with tears, when (perhaps forty years after his shameful indifference) he wished once more to inherit it, yet then he found no room for repentance;” or in other words his repentance, bitter as it was, could not avert the earthly consequence of his profanity, and was unavailing to regain what he had once flung away. As far as his earthly life was concerned, he heard the awful words “too late.” The text gives no ground for pronouncing on Esau’s future fate, to which the writer makes no allusion whatever. His “repentance,” if it failed, could only have been a spurious repentance—remorse for earthly foolishness, not godly sorrow for sin, the dolor amissi, not the dolor aΰmissi. This is the sense of “locus poenilentiae,” the Latin translation of τόποςμετανοίας. The phrase itself occurs in Wis 12:10.

Barnes' Notes on Hebrews 12:17

For ye know how that afterward ... - When he came to his father, and earnestly besought him to reverse the sentence which he had pronounced; see Genesis 27:34-40.

Whedon's Commentary on Hebrews 12:17

17. Ye know—As Israelites you are all familiar with the memorable history. No place of repentance—That is, room or chance for successful or accepted repentance; repentance obtaining restoration.

Sermons on Hebrews 12:17

	Sermon	Description
	No Holiness - No Heaven by John Greer	In this sermon, the preacher emphasizes the seriousness of the business of preaching the word of God. He prays for the congregation to be convicted of their sinfulness and to seek
	The Danger of Addictions by Zac Poonen	This sermon delves into the creation of man in Genesis, highlighting the unique aspects of humanity compared to animals, emphasizing the internal struggle between the spirit and th
	Epistle 211 by George Fox	George Fox preaches a powerful message warning those who have turned back to the world's ways after knowing the truth, causing stumbling blocks for others and grieving the righteou
	Genesis 27:1-46 by John Calvin	Rebekah's faith and determination to secure the blessing for Jacob, despite the deceitful means used, demonstrate her trust in God's promise and providence. Isaac's unwitting role
	A Cry Against the Wicked Youth of America by David Wilkerson	In this sermon, the preacher talks about a man, a Hebrew, who is running through the streets proclaiming that there are only 40 days left before everyone will die because of their
	The Fear of the Lord by Derek Prince	In this sermon, the speaker discusses three important points. First, God's Spirit is searching for individuals with a heart that is fully committed to Him. Second, when God finds s
	The Grace and Duty of Being Spiritually Minded #2 by John Owen	In this sermon, the preacher emphasizes the importance of focusing on the word of God to detach our hearts and affections from worldly things. He encourages believers to have a con