Hebrews 12:15

Hebrews 12:15 in Multiple Translations

Berean Standard Bible BSB

See 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.

King James Version KJV

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;

American Standard Version ASV

looking carefully lest there be any man that falleth short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled;

Bible in Basic English BBE

Looking with care to see that no man among you in his behaviour comes short of the grace of God; for fear that some bitter root may come up to be a trouble to you, and that some of you may be made unclean by it;

Free Bible Version FBV

Make sure that none of you lack God's grace, in case some cause of bitterness arises to give trouble and end up corrupting many of you.

Geneva Bible 1599 GNV

Take heede, that no man fall away from the grace of God: let no roote of bitternes spring vp and trouble you, lest thereby many be defiled.

Young's Literal Translation YLT

looking diligently over lest any one be failing of the grace of God, lest any root of bitterness springing up may give trouble, and through this many may be defiled;

World English Bible WEB

looking carefully lest there be any man who falls short of the grace of God, lest any root of bitterness springing up trouble you and many be defiled by it,

Noah Webster Bible WBS

Looking diligently, lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you , and by it many be defiled;

Douay-Rheims 1899 DRV

Looking diligently, lest any man be wanting to the grace of God; lest any root of bitterness springing up do hinder, and by it many be defiled.

Translation for Translators T4T

Beware that none of you stops trusting in God, who has done kind things for us that we did not deserve (OR, Beware that you have never experienced God kindly saving you). Be on guard lest any of you act in an evil way towards others, because your doing that will grow like [MET] a root grows into a big plant, and the result of your doing that will be that many believers will sin and become unacceptable to God.

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Berean Amplified Bible — Hebrews 12:15

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Hebrews 12:15 Interlinear (Deep Study)

BIB

GRK επισκοπουντες μη τις υστερων απο της χαριτος του θεου μη τις ριζα πικριας ανω φυουσα ενοχλη και δια ταυτης μιανθωσιν πολλοι

επισκοπουντες episkopeō G1983 to oversee/care for Verb-PAP-NPM

μη mē G3361 not Particle-N

τις tis G5100 one Indef-NSM

υστερων hustereō G5302 to lack Verb-PAP-NSM

απο apo G575 away from Prep

της ho G3588 the/this/who Art-GSF

χαριτος charis G5485 grace Noun-GSF

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

μη mē G3361 not Particle-N

τις tis G5100 one Indef-NSF

ριζα rhiza G4491 root Noun-NSF

πικριας pikria G4088 bitterness Noun-GSF

ανω anō G507 above Adv

φυουσα phuō G5453 to grow Verb-PAP-NSF

ενοχλη enochleō G1776 to trouble Verb-PAS-3S

και kai G2532 and Conj

δια dia G1223 through/because of Prep

ταυτης ohutos G3778 this/he/she/it Dem-GSF

μιανθωσιν miainō G3392 to stain Verb-APS-3P

πολλοι polus G4183 much Adj-NPM

Greek Word Study

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Greek Word Reference — Hebrews 12:15

επισκοπουντες episkopeō G1983 "to oversee/care for" Verb-PAP-NPM

To oversee or care for someone, like a shepherd watching over his flock, as in 1 Peter 5:2 where church leaders care for their people.

Definition: ἐπι-σκοπέω, -ῶ [in LXX for פָּקַד ni., etc. ;] __1. to look upon, observe, examine: before μή, Heb.12:16. __2. As ἐπισκέπτομαι in LXX, NT, to visit, care for: 1Pe.5:2 (R, txt.; WH cm.; Cremer, 527).† (AS)

Usage: Occurs in 2 NT verses. KJV: look diligently, take the oversight See also: 1 Peter 5:2; Hebrews 12:15.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

τις tis G5100 "one" Indef-NSM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

υστερων hustereō G5302 "to lack" Verb-PAP-NSM

To lack means to fall short or be inferior, as seen in Hebrews 4:1 and 2 Corinthians 11:5, where it refers to coming short of God's promise or being inferior to others.

Definition: ὑστερέω, -ῶ (ὕστερος), [in LXX for חָסֵר, חָדַל etc. ;] to come late, be behind (opposite to προτερέω, φθάνω; with genitive of thing(s), for; with genitive of person(s), later than). Metaphorical, __1. of persons, __(a) absol., to come short, fail: Heb.4:1; before ἀπό, Heb.12:15.; __(b) with genitive of person(s), to come short of, be inferior to: 2Co.11:5; οὐδέν (in nothing, in no respect), 2Co.12:11; __(with) with reference to things, to come short (of ), be in want (of ): with accusative of thing(s), Mat.19:20 (Sir.51:24); with genitive of thing(s), Luk.22:35; so mid. (Diod., FlJ), Rom.3:23; absol., to be in want, suffer want, Luk.15:14, 1Co.8:8, 2Co.11:8, Heb.11:37 (Sir.11:11); opposite to περισσεύειν, Php.4:12; before ἐν, 1Co.1:7. __2. Of things, __(a) to fail, be lacking: Jhn.2:3; with accusative of person(s) (see Swete, in l; Mozley, Psa.42:1-11), Mrk.10:21; __(b) to be inferior: mid., 1Co.12:24 (cf. ἀφ-υστερέω).† (AS)

Usage: Occurs in 16 NT verses. KJV: come behind (short), be destitute, fail, lack, suffer need, (be in) want, be the worse See also: 1 Corinthians 1:7; Hebrews 12:15; Hebrews 4:1.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

της ho G3588 "the/this/who" Art-GSF

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.

χαριτος charis G5485 "grace" Noun-GSF

Grace or graciousness, as in Colossians 4:6 and Luke 4:22. This word describes the divine influence on the heart and its reflection in life, including gratitude and favor.

Definition: χάρις, -ιτος, ἡ Abbott-Smith does not include the article here., accusative, χάριν (χάριτα in Act.24:27, Ju 4; see WH, App., 157), [in LXX chiefly for חֵן ;] __1. objectively, that which causes favourable regard, gracefulness, grace, loveliness of form, graciousness of speech (cl.; Ecc.10:12, Sir.21:16, al.): Col.4:6; λόγοι τ. χάριτος (genitive qual.), Luk.4:22. __2. Subjectively, __(a) on the part of the giver, grace, graciousness, kindness, goodwill, favour: Luk.2:52, Act.7:10, al.; esp. in NT of the divine favour, grace, with emphasis on its freeness and universality: Luk.1:30, Act.14:26, Rom.1:7, 1Co.1:3, al.; opposite to ὀφείλημα, Rom.4:4, 16; to ἔργα, Rom.11:6; __(b) on the part of the receiver, a sense of favour received, thanks, gratitude: Rom.6:17 7:25, al.; χ. ἔχειν, to be thankful, Luk.17:9, 1Ti.1:12, al. __3. Objectively, of the effect of grace, __(a) a state of grace: Rom.5:2, 2Ti.2:1, 1Pe.5:12, 2Pe.3:18; __(b) a proof or gift of grace (cl., a favour): Jhn.1:16, Act.6:8, Rom.1:5, 1Co.3:10, 2Co.9:8, Gal.2:9, Eph.3:2, 1Pe.5:5, 10 al. (For fuller treatment of the NT usage, see AR, Eph., 221ff.; DB, ii, 254ff.; DCG, i, 686ff.; Cremer, see word). (AS)

Usage: Occurs in 147 NT verses. KJV: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy) See also: 1 Corinthians 1:3; Colossians 4:6; 1 Peter 1:2.

του ho G3588 "the/this/who" Art-GSM

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.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

τις tis G5100 "one" Indef-NSF

ριζα rhiza G4491 "root" Noun-NSF

A root is the source or origin of something. In the Bible, this word is used literally, like in Matthew 3:10, and figuratively, like in 1 Timothy 6:10, to describe the source of evil. It can also refer to ancestors or the foundation of something.

Definition: ῥίζα, -ης, ἡ [in LXX chiefly for שָׁרַשׁ ;] a root: Mat.3:10, Luk.3:9; ἐκ ῥιζῶν, Mrk.11:20; ῥ. ἔχειν, Mat.13:6, Mrk.4:6; id. before ἐν ἑαυτῷ, figuratively, Mat.13:21, Mrk.4:17, Luk.8:13. Metaphorical (as in various senses in cl.), of cause, origin, source, etc.; __(a) of things, ῥ. πάντων τ. κακῶν (Eur.), 1Ti.6:10; __(b) of persons: of ancestors, Rom.11:16-18; ῥ. πικρίας, Heb.12:15. Of that which springs from a root, a shoot; metaphorically, of offspring, Rom.15:12 (LXX) Rev.5:5 22:16.† (AS)

Usage: Occurs in 16 NT verses. KJV: root See also: 1 Timothy 6:10; Matthew 13:6; Hebrews 12:15.

πικριας pikria G4088 "bitterness" Noun-GSF

Bitterness refers to a strong, unpleasant feeling, like a bad taste, as in Romans 3:14. It can also describe a person's harsh or resentful attitude, as seen in Ephesians 4:31 and Hebrews 12:15.

Definition: πικρία, -ας, ἡ (πικρός), [in LXX chiefly for מַר and cognate forms ;] bitterness; __(a) of taste (Arist., Jer.15:17, al.); __(b) metaphorically, of temper, character, etc.: Rom.3:14 (LXX), Eph.4:31; ῥίζα πικρίας, Heb.12:15; χολὴ π., a malignant disposition, Act.8:23.† (AS)

Usage: Occurs in 4 NT verses. KJV: bitterness See also: Acts 8:23; Hebrews 12:15; Romans 3:14.

ανω anō G507 "above" Adv

Meaning upward or on top, this word is used in John 11:41 and Hebrews 12:15 to describe something above or higher. It can also mean up to the top or brim.

Definition: ἄνω adv (ἀνά), __(a) up, upwards: Jhn.11:41, Heb.12:15; __(b) above (opposite to κάτω): Act_2:19; with art. ἡ, Gal.4:26, Php.3:14; τά, Jhn.8:23, Col.3:1-2; ἕως ἄ. (up to the brim), Jhn.2:7 (Cremer, 106; MM, VGT, see word).† (AS)

Usage: Occurs in 10 NT verses. KJV: above, brim, high, up See also: Acts 2:19; John 2:7; Hebrews 12:15.

φυουσα phuō G5453 "to grow" Verb-PAP-NSF

To grow means to sprout or produce, like a seed or a person. This word appears in Luke 8:6-8, describing a seed that grows into a plant.

Definition: φύω [in LXX: Pro.26:9, Eze.37:8 (עָלָה), etc. ;] __1. trans., to bring forth, produce (of men, to beget); pass., to spring up, grow: Luk.8:6, 8. __2. Intrans., in 2 aor., pf., plpf., and rarely in present (see LS, see word, A, II.), to spring up: Heb.12:15.† (AS)

Usage: Occurs in 3 NT verses. KJV: spring (up) See also: Hebrews 12:15; Luke 8:6; Luke 8:8.

ενοχλη enochleō G1776 "to trouble" Verb-PAS-3S

This word means to bother or trouble someone, like in Hebrews 12:15. It describes causing annoyance or disturbance to others.

Definition: ἐν-οχλέω, -ῶ (ὄχλος), [in LXX for חָלָה ;] to trouble: with accusative, Heb.12:15. Pass., before ἀπό, Luk.6:18.† (AS)

Usage: Occurs in 1 NT verses. KJV: trouble See also: Hebrews 12:15.

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.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

ταυτης ohutos G3778 "this/he/she/it" Dem-GSF

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

μιανθωσιν miainō G3392 "to stain" Verb-APS-3P

To stain or defile means to make something or someone unclean, either physically or morally. This word is used in the New Testament to describe things that are impure or sinful, such as in Titus 1:15 and Hebrews 12:15. It can also refer to ritual uncleanness.

Definition: μιαίνω [in LXX chiefly for טָמֵא ;] __1. to dye or stain. __2. to stain, defile, soil; __(a) in physical sense; __(b) in moral sense : Tit.1:15, Heb.12:15, Ju 8; __(with) in ritual sense (cf. Lev.22:5, al.): Jhn.18:28.† SYN.: μολύνω, to besmear, which also differs from μ. in that it is never used, as μ. in its primary meaning, in an honourable sense (cf. Tr., Syn., § xxxi) (AS)

Usage: Occurs in 4 NT verses. KJV: defile See also: Hebrews 12:15; Jude 1:8; Titus 1:15.

πολλοι polus G4183 "much" Adj-NPM

This word means much or many, and is used to describe things like large crowds, as in Mark 5:24, or a great amount of time, as in Matthew 25:19. It emphasizes the magnitude of something.

Definition: πολύς, πολλή, πολύ, [in LXX chiefly for רַב and cognate forms ;] __1. as adj., much, many, great, of number, space, degree, value, time, etc.: ἀριθμός, Act.11:21; ὄχλος, Mrk.5:24; θερισμός, Mat.9:37; χόρτος, Jhn.6:10; χρόνος, Mat.25:19; γογγυσμός, Jhn.7:12; πόνος, Col.4:13; δόξα, Mat.24:30; σιγή, Act.21:40; pl., προφῆται, Mat.13:17; ὄχλοι, Mat.4:25; δαιμόνια, Mrk.1:34; δυνάμεις, Mat.7:22, __2. As subst., pl. masc, πολλοί, many (persons): Mat.7:22, Mrk.2:2, al.; with genitive partit., Mat.3:7, Luk.1:16, al.; before ἐκ, Jhn.7:31, Act.17:12; with art., οἱ π., the many, Mat.24:12, Rom.12:5, 1Co.10:17, 33 2Co.2:17; opposite to ὁ εἶς (Lft., Notes, 291), Rom.5:15, 19; neut. pl., πολλά: Mat.13:3, Mrk.5:26, al.; accusative with adverbial force, Mrk.1:45, Rom.16:6 (Deiss., LAE, 317), 1Co.16:12, Jas.3:2, al.; neut. sing., πολύ: Luk.12:48; adverbially, Mrk.12:27, al.; πολλοῦ (genitive pret.), Mat.26:9; with compar. (Bl., §44, 5), π. σπουδαιότερον, 2Co.8:22; πολλῷ πλείους, Jhn.4:41. Compar., πλείων, neut., πλεῖον and πλέον (see WH, App., 151), pl., πλείονες, -ας, -α, contr., πλείους, -ω (cf. Mayser, 69), more, greater; __1. as adj.: Jhn.15:2, Act.18:2o, Heb.3:3; before παρά, Heb.11:4 (cf. Westc, in l. Was ΠΛΙΟΝΑ here a primitive error for ΗΔΙΟΝΑ ?); pi., Act.13:31, al.; with genitive compar., Mat.21:36; with num. (ἤ of comp. omitted), Act.4:22 24:11, al. __2. As subst., οἱ π., the greater number: Act.10:32 27:12, 1Co.10:5 15:6; also (Bl., §44, 3) others, more, the more: 2Co.2:6 4:15, Php.1:14; πλείονα, Luk.11:53; πλειον, πλέον, Mat.20:10, 2Ti.3:9; with genitive comp., Mk 12:43, Luk.21:3; π. Ἰωνᾶ ὧδε, Mat.12:41; adverbially, Act.4:17 20:9 24:4. __3. As adv., πλεῖον: before ἤ, Luk.9:13; with genitive comp., Mat.5:20; πλείω: with num., Mat.26:53. Superl., πλεῖστος, -η, -ον, __(a) prop., most: Mat.11:20 21:8; adverbially, τὸ π., 1Co.14:27; __(b) elative (M, Pr., 79), very great: ὄχλος π., Mrk.4:1. (AS)

Usage: Occurs in 386 NT verses. KJV: abundant, + altogether, common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft(-en (-times)), plenteous, sore, straitly See also: 1 Corinthians 1:26; Acts 23:21; 1 Peter 1:3.

Study Notes — Hebrews 12:15

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Context
Cross References
Hebrews 12:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:15
Jamieson-Fausset-Brown on Hebrews 12:15
Matthew Poole's Commentary on Hebrews 12:15
Trapp's Commentary on Hebrews 12:15
Ellicott's Commentary on Hebrews 12:15
Adam Clarke's Commentary on Hebrews 12:15
Cambridge Bible on Hebrews 12:15
Barnes' Notes on Hebrews 12:15
Whedon's Commentary on Hebrews 12:15
Sermons on Hebrews 12:15

Context — A Call to Holiness

13Make straight paths for your feet, so that the lame may not be disabled, but rather healed. 14Pursue peace with everyone, as well as holiness, without which no one will see the Lord.

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.

Cross References

	Reference	Text (BSB)
1	Hebrews 3:12	See to it, brothers, that none of you has a wicked heart of unbelief that turns away from the living God.
2	Deuteronomy 29:18	Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the LORD our God to go and worship the gods of those nations. Make sure there is no root among you that bears such poisonous and bitter fruit,
3	Galatians 5:4	You who are trying to be justified by the law have been severed from Christ; you have fallen away from grace.
4	2 Corinthians 6:1	As God’s fellow workers, then, we urge you not to receive God’s grace in vain.
5	2 John 1:8	Watch yourselves, so that you do not lose what we have worked for, but that you may be fully rewarded.
6	1 Corinthians 15:33	Do not be deceived: “Bad company corrupts good character.”
7	Hebrews 4:1	Therefore, while the promise of entering His rest still stands, let us be careful that none of you be deemed to have fallen short of it.
8	1 Corinthians 5:6	Your boasting is not good. Do you not know that a little leaven works through the whole batch of dough?
9	2 Peter 3:14	Therefore, beloved, as you anticipate these things, make every effort to be found at peace—spotless and blameless in His sight.
10	Jeremiah 2:21	I had planted you like a choice vine from the very best seed. How could you turn yourself before Me into a rotten, wild vine?

Hebrews 12:15 Summary

[This verse reminds us to be careful not to miss out on God's grace and to not let bitterness take hold in our hearts, which can cause trouble and hurt others. We can do this by trusting in God's love and goodness, as seen in Psalm 103:8-12, and by choosing to forgive others and walk in love. By doing so, we can experience the peace and joy that comes from knowing and following Him, as promised in John 14:27.]

Frequently Asked Questions

What does it mean to fall short of the grace of God?

Falling short of the grace of God means to not fully receive or experience God's loving kindness and mercy in our lives, as described in Ephesians 2:8-9, which can lead to spiritual stagnation and unfulfilled potential.

How can a root of bitterness spring up and cause trouble?

A root of bitterness can spring up when we allow unresolved hurt, anger, or resentment to take hold in our hearts, as warned against in Ephesians 4:31-32, and can cause trouble and defile many by leading to strife, division, and damaged relationships.

Why is it important to see to it that no one falls short of the grace of God?

It is essential to ensure that no one falls short of the grace of God because it is through His grace that we are saved and empowered to live a life that honors Him, as seen in Romans 5:1-5, and to experience the peace and joy that comes from knowing Him.

How can we prevent a root of bitterness from springing up?

We can prevent a root of bitterness from springing up by choosing to forgive others, as commanded in Matthew 6:14-15, and by trusting in God's sovereignty and goodness, as proclaimed in Romans 8:28, which helps us to let go of hurts and resentments and to walk in love and humility.

Reflection Questions

What are some areas in my life where I may be in danger of falling short of God's grace, and how can I seek His help and guidance to overcome them?
How can I recognize the signs of a root of bitterness taking hold in my heart, and what steps can I take to uproot it and replace it with love and forgiveness?
In what ways can I encourage and support my fellow believers to ensure that they do not fall short of God's grace, and how can we work together to create an environment that fosters spiritual growth and maturity?
What are some practical ways I can pursue peace and holiness in my relationships with others, as commanded in Hebrews 12:14, and how can I trust God to work in and through me to bring about His will?

Gill's Exposition on Hebrews 12:15

Looking diligently,.... Acting the part of bishops, or overseers, as the word signifies; and so this exhortation either respects officers of the church of the Hebrews, whose business it was more

Jamieson-Fausset-Brown on Hebrews 12:15

Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest any man fail , [ husteron (G5305)] - 'lest any

Matthew Poole's Commentary on Hebrews 12:15

To further their pursuit of peace and holiness, he metaphorically proposeth a caution against what might stop them in it, which he properly specifieth and exemplifieth in Esau, . Looking diligently: episkopountev notes a very strict and severe inspecting themselves; its primitive, skopein, signifieth such a looking to a thing, as those who, in shooting, aim at the mark; and the preposition adds intention to the action, signifying a most earnest care in Christians over themselves, in them over others, and in ministers over them all. Lest any man fail of the grace of God; lest any person among them should fail of grace offered in the gospel to it, and never have it, ,12; or apostatize from the profession of it, by seduction or persecution, 10:38 : compare 3:3. Lest any root of bitterness springing up trouble you; a metaphor borrowed from plants, to which roots are proper, and which was used by Moses before, : a root bearing a poisonful herb; intending by it such persons, whose nature, words, and works, are so bitter unto God, as gall and wormwood are to men; such as apostatized from God to idols. The apostle intending hereby the hindering the springing up and growing of errors, heresies, or immoralities, as profaneness, filthiness, &c., which are apt to infect churches, and, as they spread, to molest, trouble, and disturb them, and to keep them from pursuing holiness, . And thereby many be defiled; lest by but one such poisonous root, a whole church of Christians may be infected and poisoned, their sin being as apt to spread and diffuse itself, as leaven, , to taint the whole lump, : and how early, even in the apostles’ time, for want of obeying this caution, were the primitive churches corrupted, both in doctrine and morals, by loose, filthy heretics among them!

Trapp's Commentary on Hebrews 12:15

15 Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Ver. 15. Lest any man fail] Or, fall short, as Hebrews 4:1; see the note there. Short shooting loseth many a game. He that in a race lieth down ere he come to the goal, gets not the garland. Perseverance crowns all our virtues. But it is an easy thing to fall a napping with the foolish virgins (yea, the wise also slumbered), which will prove to our cost when God shall send forth summons for sleepers. Lest any root of bitterness] Any scandalous sin, to the corrupting of others and the corroding of our own consciences, and out of which we recover not without much ado, till we have felt what an evil and bitter thing sin is, as David did, Psalms 51:1-19.

Ellicott's Commentary on Hebrews 12:15

(15) Lest any man fail.—Rather, whether any one be falling back from the grace of God. The defection of one member of the community brings loss and danger to the whole body. The last words of Heb 10:26 will show what is implied in this “falling back from the grace of God.” Any root of bitterness.—It is clear that Deuteronomy 29:18, though not formally quoted, is before the writer’s mind. In that chapter Moses had again brought before the people the covenant which, nearly forty years before, had been made and ratified “in Horeb” (see Hebrews 9:18-20). With especial solemnity he sets before them the sin and terrible punishment of idolatry, “Lest there should be among you man or woman . . . whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood.” The marginal note on the last words (“poisonful herb”) explains their true meaning—that which springs from the root is not merely bitter, it is also poisonous. Again, therefore (see Hebrews 10:27-28; Hebrews 10:30), the apostasy to which the Hebrew Christians were tempted is compared with the sin committed by those who by idolatry fell away from God’s ancient covenant; and as one idol-worshipper in a community might bring into it a root of bitter poison, so one apostate from the Christian faith would bring trouble and defilement on the Church. In Acts 8:23 St. Peter makes reference to the same chapter of Deuteronomy as he speaks to Simon Magus, who, above all other men, proved a root of bitter poison in the early Church. Many.—Rather, the many (according to the best reading)—i.e., the whole community.

Adam Clarke's Commentary on Hebrews 12:15

Verse 15. Looking diligently] επισκοπουντες. Looking about, over, and upon; being constantly on your guard. Lest any man fail of the grace of God] ΜητιςὑστερωναποτηςχαριτοςτουΘεου· Lest any person should come behind, or fall off from, this grace or GIFT of God; this state of salvation, viz. the Gospel system or Christianity; for this is most evidently the meaning of the apostle. It is not the falling from a work of grace in their own souls, but from the Gospel, to apostatize from which they had now many temptations; and to guard them against this, the whole epistle was written. Lest any root of bitterness springing up] A root of bitterness signifies a poisonous plant. The Hebrews call every species of poison a bitter, and with considerable propriety, as most plants are poisonous in proportion to the quantum of the bitter principle they possess. The root of bitterness is here used metaphorically for a bad man, or a man holding unsound doctrines, and endeavouring to spread them in the Church. Trouble you] This alludes to the effects of poison taken into the body: the whole animal system is disturbed, sometimes violent retchings, great disturbances through the whole alimentary canal, together with the most fatal changes in the whole sanguineous system, are the consequences of poison taken into the stomach. The blood itself (the principle, under God, of life) becomes putrescent; and probably to this the intelligent apostle alludes when he says, and thereby many be defiled, μιανθωσι, corrupted or contaminated. Bad example and false teaching have corrupted thousands, and are still making desolation in the world and in the Church.

Cambridge Bible on Hebrews 12:15

15. lest any man fail of the grace of God] Lit. “whether there be any man who is falling short of,” or possibly “falling back from the grace of God.” We have already noticed that not improbably the writer has in view some one individual instance of a tendency towards apostasy, which might have a fatal influence upon other weary or wavering brethren (comp. Hebrews 3:12).lest any root of bitterness springing up trouble you] The words “root of bitterness” are a reference to Deuteronomy 29:18, “a root that beareth gall and wormwood,” or, as in the margin, “a poisonful herb.” Here the LXX. in the Vatican MS. has ἐνχολῇ, “in gall,” for ἐνοχλῇ, “should trouble you.” But the Alexandrian ms., which the writer habitually follows in his quotations, has ἐνοχλῇ. Some have supposed that there is a curious allusion to this verse, and to the reading “in gall” in the apparent reference to this Epistle by the Muratorian canon as “the Epistle to the Alexandrians current under the name of Paul, but forged in the interests of Marcion’s heresy,” which adds that “gall ought not to be mixed with honey.” The allusion is, however, very doubtful.many be defiled] Rather, “the many.” Comp. 1 Corinthians 5:6 (“a little leaven”); 1 Corinthians 15:33 (“evil communications”); Galatians 5:9.

Barnes' Notes on Hebrews 12:15

Looking diligently - This phrase implies close attention. It is implied that there are reasons why we should take special care.

Whedon's Commentary on Hebrews 12:15

15. Looking diligently—The Greek might be rendered episcopizing; the word from which bishop is derived. Every Christian should be bishop in this respect, watching for the purity of the Church.

Sermons on Hebrews 12:15

	Sermon	Description
	How to Forgive by Corrie Ten Boom	In this sermon, the pastor encourages the audience to find joy and strength in the knowledge that Jesus will come again and make everything new. He emphasizes that despite the diff
	A Bitter Root by Jim Cymbala	In this sermon, the preacher addresses the issue of violence and shootings that have occurred in churches in Texas and California. He emphasizes that the root cause of these traged
	Midrash - First Born and Second Born by Jacob Prasch	In this sermon, the speaker addresses the desire for instant gratification and quick-fix solutions in Christianity. He warns against being susceptible to false preachers who promis
	Attitudes on Bitterness by Jim Logan	In this sermon, the speaker focuses on the story of Joseph from the book of Genesis. Joseph experienced many disappointments and heartaches, including being sold into slavery by hi
	The Laughing Ministry (God Is Not Laughing) by Carter Conlon	This sermon reflects on a pastor who has strayed from the true gospel, once rooted in holiness but now engulfed in confusion and mockery. It questions the causes of his spiritual b
	The Problem of Unbelief by Bill McLeod	In this sermon, the preacher emphasizes the importance of allowing God to refine and purify us. He references Isaiah 1, where God promises to remove impurities from His people like
	Few Find the Way to Life - Part 1 by Zac Poonen	This sermon addresses the phenomenon of mega-churches and questions whether all individuals in these large congregations are truly saved. It emphasizes the importance of personal s