Hebrews 13:9

Hebrews 13:9 in Multiple Translations

Berean Standard Bible BSB

Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.

King James Version KJV

Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

American Standard Version ASV

Be not carried away by divers and strange teachings: for it is good that the heart be established by grace; not by meats, wherein they that occupied themselves were not profited.

Bible in Basic English BBE

Do not be turned away by different strange teachings, because it is good for your hearts to be made strong by grace, and not by meats, which were of no profit to those who took so much trouble over them.

Free Bible Version FBV

Don't get distracted by different kinds of strange teachings. It's good for the mind to be convinced by grace, not by laws concerning what we eat. Those who followed such laws didn't gain anything.

Geneva Bible 1599 GNV

Be not caried about with diuers and strange doctrines: for it is a good thing that the heart be stablished with grace, and not with meates, which haue not profited them that haue bene occupied therein.

Young's Literal Translation YLT

with teachings manifold and strange be not carried about, for [it is] good that by grace the heart be confirmed, not with meats, in which they who were occupied were not profited;

World English Bible WEB

Don’t be carried away by various and strange teachings, for it is good that the heart be established by grace, not by foods, through which those who were so occupied were not benefited.

Noah Webster Bible WBS

Be not carried about with divers and strange doctrines: for it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied in them.

Douay-Rheims 1899 DRV

Be not led away with various and strange doctrines. For it is best that the heart be established with grace, not with meats; which have not profited those that walk in them.

Translation for Translators T4T

So, do not let yourselves be diverted {let anything divert you} so that you believe various teachings that are contrary to God’s truth. It is good that God acts kindly toward us so that we may be strengthened spiritually. Obeying rules about various foods, rules that have not benefited those who obeyed them, will not benefit us.

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Berean Amplified Bible — Hebrews 13:9

BAB

Word Study

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Hebrews 13:9 Interlinear (Deep Study)

BIB

GRK διδαχαις ποικιλαις και ξεναις μη παραφερεσθε καλον γαρ χαριτι βεβαιουσθαι την καρδιαν ου βρωμασιν εν οις ουκ ωφεληθησαν οι περιπατησαντες

διδαχαις didachē G1322 teaching Noun-DPF

ποικιλαις poikilos G4164 various Adj-DPF

και kai G2532 and Conj

ξεναις xenos G3581 foreign Adj-DPF

μη mē G3361 not Particle-N

παραφερεσθε parapherō G3911 to take away Verb-PPM-2P

καλον kalos G2570 Fair (Havens) Adj-NSN

γαρ gar G1063 for Conj

χαριτι charis G5485 grace Noun-DSF

βεβαιουσθαι bebaioō G950 to confirm Verb-PPN

την ho G3588 the/this/who Art-ASF

καρδιαν kardia G2588 heart Noun-ASF

ου ou G3756 no Particle-N

βρωμασιν brōma G1033 food Noun-DPN

εν en G1722 in/on/among Prep

οις hos, hē G3739 which Rel-DPN

ουκ ou G3756 no Particle-N

ωφεληθησαν ōpheleō G5623 to help Verb-API-3P

οι ho G3588 the/this/who Art-NPM

περιπατησαντες peripateō G4043 to walk Verb-AAP-NPM

Greek Word Study

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Greek Word Reference — Hebrews 13:9

διδαχαις didachē G1322 "teaching" Noun-DPF

Teaching or instruction, like Jesus' teachings in Matthew 7:28 and Mark 1:22, refers to the act of guiding others in what is right. It can also mean the content of what is taught, such as the doctrine of Christ in John 7:17. This concept is central to the New Testament

Definition: διδαχή, -ῆς, ἡ (διδάσκω), [in LXX: Psa.60:1-12 title. (לָמַד pi.); Sm.: Deu.33:8 * ;] __1. objectively, teaching, doctrine, that which is taught: Mrk.1:27, Jhn.7:16, Act.17:19, Rom.6:7 16:17, 2Jn.10, Rev.2:24; with genitive poss., Mat.7:28 16:12 22:33, Mrk.1:22 11:18, Luk.4:32, Jhn.18:19, Act.5:28, Rev.2:14-15; ἡ δ., of Christ, Jhn.7:17, Act.13:12, 2Jn.9; of. τὴν δ., Tit.1:9; with genitive obj., βαπτισμῶν δ., Heb.6:2; pl., Heb.13:9. __2. Actively, teaching: Act.2:42, 2Ti.4:2; ἐν τ. δ., in the course of his teaching: Mrk.4:2 12:38; λαλεῖν ἐν δ., 1Co.14:6; ἔχειν δ., 1Co.14:26 (DCG, i, 485; Cremer, 181).† SYN.: διδασκαλία (AS)

Usage: Occurs in 29 NT verses. KJV: doctrine, hath been taught See also: 1 Corinthians 14:6; Luke 4:32; Hebrews 6:2.

ποικιλαις poikilos G4164 "various" Adj-DPF

Something that is various or diverse has many different parts or characteristics. In the Bible, this word is used to describe the many kinds of people and experiences that Christians face, as seen in Matthew 4:24 and 1 Peter 1:6. It highlights the complexity of life.

Definition: ποικίλος, -η, -ον [in LXX for נָקֹד, רִקְמָה, etc. ;] many-coloured, variegated. Metaphorical, various, manifold: Mat.4:24, Mrk.1:34, Luk.4:40, 2Ti.3:6, Tit.3:3, Heb.2:4 13:9, Jas.1:2, 1Pe.1:6 4:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: divers, manifold See also: 1 Peter 1:6; James 1:2; 1 Peter 4:10.

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.

ξεναις xenos G3581 "foreign" Adj-DPF

Foreign or strange, like a guest in a new place. In Acts 17:18, the Greeks called Paul's teachings foreign and strange.

Definition: ξένος, -η, -ον [in LXX chiefly for נׇכְרִי ;] __(a) foreign, alien: δαιμόνια, Act.17:18; διδαχαί Heb.13:9; __(b) with genitive of thing(s), strange to, estranged from, ignorant of: Eph.2:12; __(with) strange, unusual: 1Pe.4:12. As subst., ὁ ξ., __(a) a foreigner, stranger: Mat.25:35, 38 25:43-44 27:7, Act.17:21, 3Jn.5; ξέίνοι κ. τάροικοι (opposite to συμπολῖται, οίκεῖοι), Eph.2:19; ξ. καὶ παρεπίδημοι, Heb.11:13; __(b) one of the parties bound by ties of hospitality; __α the guest; __β the host (= ξενοδόκος, Hom., Ii, xv, 532) : Rom.16:23.† (AS)

Usage: Occurs in 14 NT verses. KJV: host, strange(-r) See also: 1 Peter 4:12; Hebrews 13:9; Hebrews 11:13.

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.

παραφερεσθε parapherō G3911 "to take away" Verb-PPM-2P

This Greek word means to take something away or carry it off, like Jesus taking away sin in Mark 14:36. It can also mean to avert or remove something. In Luke 22:42, Jesus asks to remove the cup of suffering from him.

Definition: παρα-φέρω [in LXX: 1Ki.21:13 (14) (הָלַל hithpo.), and as seel. 2* ;] __1. to bring to, set before, esp. of food (Hdt., al.). __2. to take or carry away: with accusative of thing(s), before ἀπό, Mrk.14:36, Luk.22:42; pass., before ὑπό, Ju 12; metaphorically, pass., with dative, Heb.13:9.† (AS)

Usage: Occurs in 4 NT verses. KJV: remove, take away See also: Hebrews 13:9; Luke 22:42; Mark 14:36.

καλον kalos G2570 "Fair (Havens)" Adj-NSN

Something or someone that is kalos is fair, beautiful, or good, like the stones in Luke 21:5 or the fish in Matthew 13:48.

Definition: καλός, -ή, -όν, [in LXX chiefly for טוֹבָה ,טוֹב, also for יָפֶה, etc. ;] __1. primarily, of outward form ("related to . . . ἀγαθός as the appearance to the essence," Cremer, 339), fair, beautiful: λίθοι (BV, goodly), Luk.21:5. __2. In reference to use, of that which is well adapted to its ends, good, excellent: of fish, τ. καλά (opposite to σαπρά), Mat.13:48; σπέρμα, Mat.13:24, 27, 37, 38; καρπός, Mat.3:10 7:17-19 12:33, Luk.3:9 [WH] 6:43; δένδρον (opposite to σαρπόν), Mat.12:33, Luk.6:43; γῆ, Mat.13:8, 23 Mrk.4:8, 20 Luk.8:15; τ. ἅλας, Mrk.9:50, Luk.14:34; ὁ νόμος, Rom.7:16, 1Ti.1:8; διδασκαλία, 1Ti.4:6; καρδία κ. καὶ ἀγαθή, Luk.8:15; παραθήκη, 2Ti.1:14; μέτρον, Luk.6:38; βαθμός, 1Ti.3:13; θεμέλιος, 1Ti.6:19; τὸ κ., 1Th.5:21; μαργαρίται, Mat.13:45; οἶνος, Jhn.2:10; ποιμήν, Jhn.10:11, 14; διάκονος, 1Ti.4:6; οἰκονόμος, 1Pe.4:10; στρατιώτης, 2Ti.2:3; στρατεία, 1Ti.1:18; ἀγών, 1Ti.6:12, 2Ti.4:7; ὁμολογία, 1Ti.6:12, 13; ἔργον, Mat.26:10, Mrk.14:6, Jhn.10:33, 1Ti.3:1; pl., Jhn.10:32; καλόν, with inf. and dative, Mat.18:8, 9 1Co.7:1, 26 9:15; id. with accusative and inf., Mat.17:4, Mrk.9:5, 43, 45, 47, Luk.9:33, Heb.13:9; before εἰ, Mat.26:24, Mrk.9:42 14:21; ἐάν, 1Co.7:8. __3. Ethically, good, in the sense of right, fair, noble, honourable: Gal.4:18, Heb.5:14; ἔργα, Mat.5:16, 1Ti.5:10, 25 6:18, Tit.2:7, 14 3:8, 14 (Field, Notes, 223f.), Heb.10:24, 1Pe.2:12; ἀναστροφή, Jas.3:13, 1Pe.2:12; συνείδησις, Heb.13:18; before ἐνώπιον, Rom.12:17, 2Co.8:21, 1Ti.2:3; το] κ. ποιεῖν (κατεργάζεσθαι), Rom.7:18, 21 2Co.13:7, Gal.6:9, Jas.4:17; καλόν ἐστιν, with inf., Mat.15:26 (T, ἔξεστιν), Mrk.7:27, Rom.14:21, Gal.4:18; μαρτυρία, 1Ti.3:7; ὄνομα, Jas.2:7; καύχημα, 1Co.5:6 (neg.); θεοῦ ῥῆμα, Heb.6:5. κ. does not occur in Re.† SYN.: see: ἀγαθός. (AS)

Usage: Occurs in 90 NT verses. KJV: X better, fair, good(-ly), honest, meet, well, worthy See also: 1 Corinthians 5:6; Luke 6:43; 1 Peter 2:12.

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.

χαριτι charis G5485 "grace" Noun-DSF

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.

βεβαιουσθαι bebaioō G950 "to confirm" Verb-PPN

To confirm means to make something stable or secure, as in Mark 16:20. It describes establishing or guaranteeing something. This word is used to show the validity of a promise or a title.

Definition: βεβαιόω, -ῶ (βέβαιος), [in LXX: Ps 40 (41)12 (נצב hi.), 118 (119)28 (קוּם pi.), 3Ma.5:42 * ;] to confirm, establish, secure, of things (cl.): λόγον, Mk 16:[20]; ἐπαγγελίας, Rom.15:8; of persons (DCG, ii, 605): 1Co.1:8, 2Co.1:21. Pass., 1Co.1:6, Col.2:7, Heb.2:3 13:9 (as an Attic legal term, to guarantee the validity of a purchase, establish or confirm a title; see next word, Cremer, 139; cf. δια-β.).† (AS)

Usage: Occurs in 8 NT verses. KJV: confirm, (e-)stablish See also: 1 Corinthians 1:6; Hebrews 2:3; Hebrews 13:9.

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.

καρδιαν kardia G2588 "heart" Noun-ASF

The Greek word for heart refers to the seat of thoughts, feelings, and emotions, like in 2 Kings 18:14. It's where our moral and spiritual condition lies. The KJV translates it as heart or broken-hearted.

Definition: καρδία, -ας, ἡ, [in LXX chiefly for לֵבָב ,לֵב ;] the heart, __1. the bodily organ which is regarded as the seat of life ( 2Ki.18:14, 4Ki.9:24, al.). __2. In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317f.; DGG, ii, 344a); __(a) of the seat of physical life ( Jdg.19:5, Psa.101 (102):5 103 (104):15): Act.14:17, Jas.5:5; __(b) of the seat of spiritual life: Mat.5:8, Mrk.7:19, Luk.1:51, Act.5:3, Rom.10:9, 10 Eph.6:5, al.; pl., Mat.9:4, Mrk.2:6, al.; opposite to στόμα, χείλεα, πρόσωπον, Mat.15:8, Mrk.7:6, Rom.10:8, 9 2Co.5:12; περιτομὴ καρδίας, Rom.2:29; ἐκ κ., Rom.6:17, 1Pe.1:22; ἀπὸ τῶν κ., Mat.18:35; ἐν ὅλῃ (ἐξ ὅλης), Mat.22:37, Mrk.12:30" (LXX) ; γινώσκειν (ἐρευνᾶν, δοκιμάζειν) τὰς κ., Luk.16:15, Rom.8:27, 1Th.2:4; to think, etc., ἐν τ. κ., Mat.9:4, Mrk.2:6, Luk.12:45, Rom.10:6; συνιέναι (νοεῖν) τῇ κ., Mat.13:15, Jhn.12:40; ἐπαχύνθη ἡ κ., Mat.13:15 (LXX); πωροῦν τὴν κ., Jhn.12:40; κ. εὐθεῖα, Act.8:21; πονηρά, Heb.3:12; ἀμετανόητος, Rom.2:5; εἶναι (ἔχειν) ἐν τῇ κ., 2Co.7:3, Php.1:7; ὀδύνη τῇ κ., Rom.9:2. __3. Of the central or innermost part of anything (of the pith of wood, Arist.): τ. γῆς, Mat.12:40 (Cremer, 343ff.). (AS)

Usage: Occurs in 151 NT verses. KJV: (+ broken-)heart(-ed) See also: 1 Corinthians 2:9; James 5:8; 1 Peter 1:22.

ου 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.

βρωμασιν brōma G1033 "food" Noun-DPN

This word refers to food, either physical or spiritual, as seen in Matthew 14:15 and John 4:34. It can describe everyday meals or special foods allowed or forbidden by Jewish law. This concept is also used to describe spiritual nourishment and growth.

Definition: βρῶμα, -τος, τό (cf. βιβρώσκω), [in LXX chiefly for אֹכֶל ;] food: Rom.14:15, 20 1Co.8:8, 13 10:3; pl., Mat.14:15, Mrk.7:19, Luk.3:11 9:13, 1Co.6:13, 1Ti.4:3, Heb.9:10 13:9; trop., of spiritual food, Jhn.4:34, 1Co.3:2 (cf. βρῶσις).† (AS)

Usage: Occurs in 15 NT verses. KJV: meat, victuals See also: 1 Corinthians 3:2; Hebrews 13:9; Hebrews 9:10.

εν en G1722 "in/on/among" Prep

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

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

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

οις hos, hē G3739 "which" Rel-DPN

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

ουκ 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.

ωφεληθησαν ōpheleō G5623 "to help" Verb-API-3P

To help or benefit someone is the meaning of this verb. It appears in Matthew 27:24 and John 6:63, showing how Jesus' words and actions helped people.

Definition: ὠφελέω, -ῶ (ὄφελος), [in LXX chiefly for יָעַל hi. ;] to help, benefit, do good, profit: absol., Rom.2:25; οὐδέν (do no good; see Field, Notes, 21), Mat.27:24, Jhn.6:63 12:19; with accusative of person(s), Heb.4:2; with dupl. accusative, Mrk.8:36, 1Co.14:6, Gal.5:2; pass., Heb.13:9; with accusative, Mat.15:5 16:26, Mrk.5:26 7:11, Luk.9:25, 1Co.13:3.† (AS)

Usage: Occurs in 15 NT verses. KJV: advantage, better, prevail, profit See also: 1 Corinthians 13:3; Luke 9:25; Hebrews 4:2.

οι ho G3588 "the/this/who" Art-NPM

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.

περιπατησαντες peripateō G4043 "to walk" Verb-AAP-NPM

This verb means to walk or live in a certain way, like following Jesus. In John 1:36, it describes walking behind Jesus as a disciple. It emphasizes a way of life or behavior.

Definition: περι-πατέω, -ῶ [in LXX chiefly for הָלַךְ pi., hith. ;] to walk: absol., Mat.9:5, Mrk.5:42, Luk.5:23, Jhn.1:36; with pred., γυμνός, Rev.16:15; ἐπάνω Luk.11:44; διά, with genitive, Rev.21:24; ἐν, Mrk.11:27 12:38, Jhn.7:1 11:54, Rev.2:1, al.; ἐν τ. σκοτίᾳ, figuratively, Jhn.8:12 12:35, 1Jn.1:6-7 Jn 2:11; ἐπί, with genitive, Mat.14:26; id. with dative, Mat.14:25, 29; μετά, Jhn.6:66, Rev.3:4; παρά, with accusative, Mat.4:18. Metaphorical, of living, passing one's life, conducting oneself (like ἀναστρέφομαι in Xen., Plut., LXX, π.; M, Pro.11:1-31; Deiss., BS, 194) : ἀκριβῶς, Eph.5:15; ἀτάκτως, 2Th.3:6 3:11; εὐσχημόνως, Rev.13:13, 1Th.4:12; ἀξίως, with genitive, Eph.4:1, Col.1:10, 1Th.2:12; καθώς (ὥς), Eph.4:17 5:8, 15, Php.3:17, 1Th.4:1; οὕτως ὥς, 1Co.7:17; before nom. qual., Php.3:18; with dative, Act.21:21, Rom.13:13, 2Co.12:18, Gal.5:16; before ἐν, Rom.6:4, 2Co.4:2 5:7 10:3, Eph.2:2, 10 4:17 5:2, Col.3:7 4:5, Heb.13:9, 2Jn.4 Jn 6, al.; ἐν Χριστῷ, Col.2:6; κατά, with accusative, Mrk.7:5, Rom.8:4 14:15, 1Co.3:3, 2Co.10:2, 2Jn.6 (cf. ἐν-περιπατέω). (AS)

Usage: Occurs in 90 NT verses. KJV: go, be occupied with, walk (about) See also: 1 Corinthians 3:3; John 5:12; 1 Peter 5:8.

Study Notes — Hebrews 13:9

Show Verse Quote Highlights

Context
Cross References
Hebrews 13:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 13:9
Jamieson-Fausset-Brown on Hebrews 13:9
Matthew Poole's Commentary on Hebrews 13:9
Trapp's Commentary on Hebrews 13:9
Ellicott's Commentary on Hebrews 13:9
Adam Clarke's Commentary on Hebrews 13:9
Cambridge Bible on Hebrews 13:9
Barnes' Notes on Hebrews 13:9
Whedon's Commentary on Hebrews 13:9
Sermons on Hebrews 13:9

Context — Christ’s Unchanging Nature

7Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 8Jesus Christ is the same yesterday and today and forever.

9Do not be carried away by all kinds of strange teachings, for it is good for the heart to be strengthened by grace and not by foods of no value to those devoted to them.

10We have an altar from which those who serve at the tabernacle have no right to eat. 11Although the high priest brings the blood of animals into the Holy Place as a sacrifice for sin, the bodies are burned outside the camp.

Cross References

	Reference	Text (BSB)
1	Ephesians 4:14	Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.
2	1 Timothy 6:3–5	If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching, he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions, and constant friction between men of depraved mind who are devoid of the truth. These men regard godliness as a means of gain.
3	Ephesians 5:6	Let no one deceive you with empty words, for because of such things the wrath of God is coming on the sons of disobedience.
4	Romans 14:6	He who observes a special day does so to the Lord; he who eats does so to the Lord, for he gives thanks to God; and he who abstains does so to the Lord and gives thanks to God.
5	1 John 4:1	Beloved, do not believe every spirit, but test the spirits to see whether they are from God. For many false prophets have gone out into the world.
6	Acts 20:30	Even from your own number, men will rise up and distort the truth to draw away disciples after them.
7	Galatians 1:6–9	I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel— which is not even a gospel. Evidently some people are troubling you and trying to distort the gospel of Christ. But even if we or an angel from heaven should preach a gospel contrary to the one we preached to you, let him be under a curse! As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be under a curse!
8	Romans 16:17–18	Now I urge you, brothers, to watch out for those who create divisions and obstacles that are contrary to the teaching you have learned. Turn away from them. For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
9	1 Timothy 6:20	O Timothy, guard what has been entrusted to you. Avoid irreverent, empty chatter and the opposing arguments of so-called “knowledge,”
10	Jude 1:12	These men are hidden reefs in your love feasts, shamelessly feasting with you but shepherding only themselves. They are clouds without water, carried along by the wind; fruitless trees in autumn, twice dead after being uprooted.

Hebrews 13:9 Summary

[This verse is warning us not to get caught up in weird or false ideas that can lead us away from God. Instead, we should focus on growing stronger in our faith through God's love and kindness, as seen in Hebrews 13:8 and Romans 5:2. By doing so, we can have a heart that is stable and secure, and we can trust in God's goodness and care for us, as promised in Jeremiah 31:3 and Matthew 6:33.]

Frequently Asked Questions

What does it mean to be carried away by strange teachings?

This means to be influenced or misled by false or unbiblical ideas, which can lead to spiritual confusion and instability, as warned in Ephesians 4:14 and 1 Timothy 4:1.

What is the difference between being strengthened by grace and by foods of no value?

Being strengthened by grace refers to spiritual nourishment and growth through faith in Jesus Christ, whereas being strengthened by foods of no value refers to trying to find spiritual fulfillment in external rituals or practices that have no real spiritual benefit, as seen in 1 Corinthians 8:8 and Colossians 2:23.

How can we discern between true and false teachings?

We can discern between true and false teachings by comparing them to the teachings of the Bible, as instructed in Acts 17:11 and 1 Thessalonians 5:21, and by seeking guidance from mature Christian leaders and the Holy Spirit, as mentioned in Hebrews 13:7 and John 16:13.

What role does the heart play in spiritual growth and stability?

The heart plays a crucial role in spiritual growth and stability, as it is the seat of our emotions, thoughts, and intentions, and it is through the heart that we experience God's love and grace, as seen in Matthew 22:37 and Ezekiel 36:26.

Reflection Questions

What are some 'strange teachings' that I may be tempted to follow, and how can I guard myself against them?
In what ways do I try to find spiritual strength and fulfillment in things other than God's grace, and how can I shift my focus to Him?
How can I cultivate a heart that is strengthened by God's grace, and what are the benefits of doing so?
What are some practical steps I can take to discern between true and false teachings, and to seek guidance from God and His Word?

Gill's Exposition on Hebrews 13:9

Be not carried about with divers and strange doctrines,.... The word "divers" may denote the variety and multitude of other doctrines; referring either to the various rites and ceremonies of the law,

Jamieson-Fausset-Brown on Hebrews 13:9

Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein.

Matthew Poole's Commentary on Hebrews 13:9

Be not carried about with divers and strange doctrines: the doctrine of Christ being immutable, it is but necessary to dehort his subjects from deserting it, which the apostle doth here; that they should not be wheeling or whirling about with an unstable and inconstant motion of judgment, faith, and practice, about such human doctrines which are vain rules to lead to God, such as are different in nature from Christ, one and the same rule, and those very numerous and various, strange and untrue, taught by false apostles and teachers, taken out of Gentilism and Judaism, and added to the Gospel by them, as necessary, together with Christ, to justification and salvation, ,12 ,4 ,18,19 Jude 1:12. For it is a good thing that the heart be established with grace; for the goodness of heart establishment unto God is no less than full and complete salvation of the soul, ,18. And this is only wrought by grace, the free love of God put out in Christ, for regeneration and preservation of souls unto life eternal, carried in the simple doctrine of Christ, which is always the same, ,17 . Not with meats; doctrines of meats and ceremonies, which are divers, and strange from Christ’ s, cannot make the heart agreeable to God, but only distract and divide it from him; for whatsoever is not in and from Christ, is strange to God, and abhorred by him, ,19,23 . Which have not profited them that have been occupied therein: those who did converse in these various and strange doctrines, professing and constantly practising them, observed times, and meats, and ceremonies, have not been profited by them; for being carnal and eartidy, they could not justify them as to their state God-ward, nor could they renew or sanctify their souls, nor yield any advantage to their spiritual life; and being perishing, could not profit to the attaining of eternal life, ,18; compare .

Trapp's Commentary on Hebrews 13:9

9 Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established with grace; not with meats, which have not profited them that have been occupied therein. Ver. 9. Be not carried about] πεοιφερομενοι. Error is a precipice, a vortex, or whirlpool, which first turns men round, and then sucks them in. Islebius Agricola, that first Antinomian, did many times promise amendment; and yet afterwards not only fell to his error again, but turned Papist, fell into the other extreme. So hard a thing it is to get poison out when once swallowed down. With divers and strange doctrines] That agree neither with themselves nor with the truth. That the heart be established] Ballasted as a ship, balanced as the bee with a little stone taken up by her, when she hath far to fly in a high wind, Ne leve alarum remigium praecipitent flabra ventorum, as Ambrose observeth, lest the bigger blast should dash her to the ground. Not with meats] As if they were holy, or helpful to salvation. By meats understand all the legal ceremonies, opposed here to the gospel, that doctrine of grace.

Ellicott's Commentary on Hebrews 13:9

(9) Be not carried about.—The better reading of the Greek gives a meaning somewhat different, Be not carried away by divers and strange teachings. The ordinary reading may have come in from Ephesians 4:14. The “teachings” by which they were in danger of being led astray were various, and were all foreign to the one true word. The contrasts expressed in the second part of this verse and in Hebrews 13:10-11, throw light on the nature and source of the erroneous doctrine. Its subject was not “grace,” but “meats;” its promoters were connected with those who serve the Tabernacle. Hence the writer is probably speaking of doctrines and practices similar to those censured by St. Paul in Colossians 2:16-23. (See the introductory Note on Romans 14; also 1 Timothy 4:3.) In Hebrews 9:10 we read of “meats and drinks” in connection with the Law of Moses; here the divers and strange teachings” must include human additions to that Law and perversions of its spirit. With grace; not with meats.—Better, by grace, not by meats. Instead of being “carried away by strange teachings,” let your hearts be made firm and sure by grace. As the whole system of ceremonial observance is alluded to under the one term “meats,” so the blessings of the Christian faith are comprised under “grace,” a word used throughout this Epistle with peculiar significance. (See especially Hebrews 10:29; Hebrews 12:15; Hebrews 12:28.) One human system of teaching will but lead on to another; grace will keep the heart firm in its loyal love to Jesus Christ, who is ever “the same” (Hebrews 13:8). Which have not profited.—Literally, in which they that walked were not ‘profited. To the English reader the mode of expression must appear peculiar; in the Greek, however, there is little or no incongruity, for the word which we render “walk” is used most freely to denote a course or manner of life. Comp. Ephesians 2:10, “unto good works which God hath before ordained that we should walk in them.” Here the meaning is, that those who have made these external observances the rule of their life have failed of the profit which they sought. (Comp. Hebrews 7:18-19.)

Adam Clarke's Commentary on Hebrews 13:9

Verse 9. Be not carried about] μηπεριφερεσθε. Be not whirled about. But ABCD, and almost every other MS. of importance, with the Syriac, Coptic, Arabic, Vulgate, and several of the Greek fathers, have μηπαραφερεσθε, be not carried away, which is undoubtedly the true reading, and signifies here, do not apostatize; permit not yourselves to be carried off from Christ and his doctrine. Divers and strange doctrines.] διδαχαις, ποικιλαις. Variegated doctrines; those that blended the law and the Gospel, and brought in the Levitical sacrifices and institutions in order to perfect the Christian system. Remember the old covenant is abolished; the new alone is in force. Strange doctrines, διδαχαιςξεναις, foreign doctrines; such as have no apostolical authority to recommend them. That the heart be established with grace] It is well to have the heart, the mind, and conscience, fully satisfied with the truth and efficacy of the Gospel; for so the word χαρις should be understood here, which is put in opposition to βρωμασιν, meats, signifying here the Levitical institutions, and especially its sacrifices, these being emphatically termed meats, because the offerers were permitted to feast upon them after the blood had been poured out before the Lord. See Leviticus 7:15; Deuteronomy 12:6; Deuteronomy 12:7. Which have not profited them] Because they neither took away guilt, cleansed the heart, nor gave power over sin.

Cambridge Bible on Hebrews 13:9

9. Be not carried about …] Lit. “With teachings various and strange be ye not swept away.” From the allusion to various kinds of food which immediately follows we infer that these “teachings” were not like the Gnostic speculations against which St Paul and St John had to raise a warning voice (Ephesians 4:14; Colossians 2:8; 1 John 4:1), but the minutiae of the Jewish Halachah with its endless refinements upon, and inferences from, the letter of the Law. This is the sort of teaching of which the Talmud is full, and most of it has no real connection with true Mosaism.it is a good] “a beautiful, or excellent thing” (kalon).with grace] By the favour or mercy of God as a pledge of our real security.not with meats] Not by minute and pedantic distinctions between various kinds of clean and unclean food (Hebrews 9:10). The word bromata, “kinds of food,” was never applied to sacrifices. On the urgency of the question of “meats” to the Early Christians see my Life of St Paul, 1. 264.which have not profited them that have been occupied therein] These outward rules were of no real advantage to the Jews under the Law. As Christianity extended the Rabbis gave a more and more hostile elaboration and significance to the Halachoth, which decided about the degrees of uncleanness in different kinds of food, as though salvation itself depended on the scrupulosities and micrologies of Rabbinism. The reader will find some illustrations of these remarks in my Life of St Paul, i. 264. The importance of these or analogous questions to the early Jewish Christians may be estimated by the allusions of St Paul (Romans 14.; Colossians 2:16-23; 1 Timothy 4:3, &c.). No doubt these warnings were necessary because the Jewish Christians were liable to the taunt “You are breaking the law of Moses; you are living Gentile-fashion (ἐθνικῶς) not Jewish-wise (Ἰουδαικῶς); you neglect the Kashar (rules which regulate the slaughter of clean and unclean animals, which the Jews scrupulously observe to this day); you feed with those who are polluted by habitually eating swines’ flesh.’ These were appeals to “the eternal Pharisaism of the human heart,” and the intensity of Jewish feeling respecting them would have been renewed by the conversions to Christianity. The writer therefore reminds the Hebrews that these distinctions involve no real advantage (Hebrews 7:18-19).

Barnes' Notes on Hebrews 13:9

Be not carried about with divers and strange doctrines - That is, they should have settled and fixed points of belief, and not yield to every new opinion which was started.

Whedon's Commentary on Hebrews 13:9

9. Fixed on Christ, the immutable, be not carried about like a wind-whirled ship. The winds by which, as coming from different quarters, the ship is whirled and hurled about, are divers and strange doctrines.

Sermons on Hebrews 13:9

	Sermon	Description
	Discipline - Personal Life, Questions and Answers by Hoseah Wu	In this sermon, the speaker emphasizes the importance of ministers who preach the Word of God and encourages the listeners to imitate their faith. He highlights the need for discip
	Exhortations Considerations Revelations by Willie Mullan	In this sermon, the speaker focuses on a paragraph from the book of Peter, specifically verses 13 to 21. The speaker highlights the expectations, considerations, and revelations fo
	Three Gifts Under the Tree by Jim Cymbala	In this sermon, the speaker discusses three unusual gifts that God has given to believers. These gifts are a pure heart, a steadfast spirit, and a willing spirit. The speaker share
	The Gospel of the Grace of God (Tamil) by Zac Poonen	This sermon delves into the concept of sin, the choices we face between earthly and heavenly things, and the innate sinful nature in humanity. It emphasizes the need to understand
	The Grace of God by Bob Hoekstra	This sermon focuses on the importance of growing in the grace of God, emphasizing the need to be established in grace for daily living. It explores the concepts of humility and fai
	Free From Sin by the Life of Christ by Zac Poonen	This sermon delves into the journey of believers from being bound by the law to being married to Christ, emphasizing the importance of dying to the law and living in partnership wi
	Entering the Full New Covenant by Zac Poonen	This sermon emphasizes the progression in the new covenant relationship with God. It starts with the forgiveness of sins and justification, then moves to knowing God as a loving Fa