HEB 4:12 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT For the word of God is living and active and sharper than any two-edged sword, and piercing to the dividing of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

UST You need to pay attention to these things, because what God speaks is like a person who lives and does things, including discerning what people think and plan. It does that as if it were a sword with two very sharp edges that could cut apart people’s bones from their tendons and that could divide up people’s inner lives.

BSB § For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart.

BLB For the word of God is living and active, and sharper than any two-edged sword, penetrating even as far as the division of soul and spirit, and of joints and marrows, and able to judge the thoughts and intentions of the heart.

AICNT For the word of God is living and active, sharper than any two-edged sword, and piercing as far as the division of [[both]][fn] soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart.

4:12, both: Later manuscripts add. BYZ TR

OEB God’s message is a living and active power, sharper than any two-edged sword, piercing its way until it penetrates soul and spirit – not the joints only but the marrow – and detecting the inmost thoughts and purposes of the mind.

CSB For the word of God is living and effective and sharper than any double-edged sword, penetrating as far as the separation of soul and spirit, joints and marrow. It is able to judge the thoughts and intentions of the heart.

NLT For the word of God is alive and powerful. It is sharper than the sharpest two-edged sword, cutting between soul and spirit, between joint and marrow. It exposes our innermost thoughts and desires.

NIV For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.

CEV God's word is alive and powerful! It is sharper than any double-edged sword. His word can cut through our spirits and souls and through our joints and marrow, until it discovers the desires and thoughts of our hearts.

ESV For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.

NASB For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

LSB For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart.

2DT For God’s word [is] living, and energetic, and sharper than any two-edged long knife, and piercing until a parting of self and spirit, of both joints and marrow, and judge of a heart’s musings and notions;

WEB For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.

MSG ^(12-13)God means what he says. What he says goes. His powerful Word is sharp as a surgeon’s scalpel, cutting through everything, whether doubt or defense, laying us open to listen and obey. Nothing and no one can resist God’s Word. We can’t get away from it—no matter what.

NET For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.

LSV for the Word of God is living, and working, and sharper—beyond every two-edged sword—and piercing as far as [the] division of soul and spirit, of joints and also marrows, and a discerner of thoughts and intents of the heart;

FBV For God's word is alive and effective, sharper than any twin-edged sword, so penetrating it separates life and breath,[fn] bone joints and their marrow, judging the thoughts and intentions of the mind.

4:12 Greek “psuche” and “pneuma,” sometimes translated “soul” and “spirit,” though it is hard to understand the meaning since in common thought there is no difference between “soul” and “spirit.” The translation of “life” and “breath” is employed since it is considered that this better expresses the original thought.

TCNT For the word of God is living and active, sharper than any two-edged sword, piercing to the point of dividing soul from spirit, and joints from marrow, and discerning the thoughts and intentions of the heart.

T4T Beware of being insincere about doing this, because the message God has given us very powerfully penetrates our thinking more than a two-edged sword penetrates flesh [MET]. It penetrates deeply into our souls and spirits, as a sharp sword can penetrate into our joints and marrow. That is, by his message God [PRS] discerns all that we think about, and he discerns all that we desire to do [MTY] (OR, His message exposes to us all our thoughts and all our desires).

LEB For the word of God is living and active and sharper than any double-edged sword, and piercing as far as the division of soul and spirit, both joints and marrow, and able to judge the reflections and thoughts of the heart.

NRSV Indeed, the word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart.

NKJV For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.

BBE For the word of God is living and full of power, and is sharper than any two-edged sword, cutting through and making a division even of the soul and the spirit, the bones and the muscles, and quick to see the thoughts and purposes of the heart.

MOF No MOF HEB book available

ASV For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.

DRA For the word of God is living and effectual, and more piercing than any two edged sword; and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart.

YLT for the reckoning of God is living, and working, and sharp above every two-edged sword, and piercing unto the dividing asunder both of soul and spirit, of joints also and marrow, and a discerner of thoughts and intents of the heart;

DBY For the word of [fn]God [is] living and operative, and sharper than any two-edged sword, and penetrating to [the] division of soul and spirit, both of joints and marrow, and a discerner of the thoughts and intents of [the] heart.

4.12 Elohim

RV For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.

WBS For the word of God is living, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

KJB For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
(For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. )

BB For the worde of God is quicke, and myghtie in operation, and sharper then any two edged sword, and entreth thorowe, euen vnto the deuydyng a sunder of the soule & the spirite, and of the ioyntes & the marie, and is a discerner of the thoughtes and of the intentes of the heart:
(For the word of God is quicke, and mightie in operation, and sharper then any two edged sword, and entereth/enters thorowe, even unto the deuydyng a sunder of the soule and the spirit, and of the ioyntes and the marie, and is a discerner of the thoughts and of the intentes of the heart:)

GNV For the worde of God is liuely, and mightie in operation, and sharper then any two edged sword, and entreth through, euen vnto the diuiding asunder of the soule and the spirit, and of the ioints, and the marow, and is a discerner of the thoughtes, and the intents of the heart.
(For the word of God is liuely, and mighty in operation, and sharper then any two edged sword, and entereth/enters through, even unto the diuiding asunder of the soule and the spirit, and of the ioints, and the marow, and is a discerner of the thoughtes, and the intents of the heart. )

CB For ye worde of God is quycke, and mightie in operacion, and sharper the eny two edged swerde, and entreth thorow, euen to the deuydinge of the soule & the sprete, and of ye ioyntes & the mary, and is a iudger of the thoughtes & intetes of the hert,
(For ye/you_all word of God is quycke, and mighty in operacion, and sharper the any two edged swerde, and entereth/enters through, even to the deuydinge of the soule and the spirit, and of ye/you_all ioyntes and the mary, and is a judger of the thoughts and intetes of the hert,)

TNT For the worde of god is quycke and myghty in operacion and sharper then eny two edged swearde: and entreth through even vnto the dividynge asonder of the soule and the sprete and of the ioyntes and the mary: and iudgeth the thoughtes and the intentes of the herte:
(For the word of god is quycke and mighty in operacion and sharper then any two edged swearde: and entereth/enters through even unto the dividynge asonder of the soule and the spirit and of the ioyntes and the mary: and judgeth the thoughts and the intentes of the herte: )

WYC and spedi in worching, and more able to perse than any tweyne eggid swerd, and stretchith forth to the departynge of the soule and of the spirit, and of the ioynturis and merewis, and demere of thouytis, and of intentis and hertis.
(and spedi in worching, and more able to perse than any two eggid swerd, and stretchith forth to the departynge of the soule and of the spirit, and of the ioynturis and merewis, and demere of thouytis, and of intentis and hearts.)

LUT Denn das Wort Gottes ist lebendig und kräftig und schärfer denn kein zweischneidig Schwert und durchdringet, bis daß es scheidet SeeLE und Geist, auch Mark und Bein, und ist ein Richter der Gedanken und Sinne des Herzens.
(Because the Wort God’s is lifedig and kräftig and schärfer because kein zweischneidig Schwert and durchdringet, until that it scheidet SeeLE and spirit, also Mark and Bein, and is a Richter the Gedanken and Sinne the Herzens.)

CLV Vivus est enim sermo Dei, et efficax et penetrabilior omni gladio ancipiti: et pertingens usque ad divisionem animæ ac spiritus: compagum quoque ac medullarum, et discretor cogitationum et intentionum cordis.[fn]
(Vivus it_is because sermo Dei, and efficax and penetrabilior omni gladio ancipiti: and pertingens usque to divisionem animæ ac spiritus: compagum quoque ac medullarum, and discretor cogitationum and intentionum cordis.)

4.12 Sermo Dei. Qui a regalibus sedibus venit. Vivus. Quem infideles mortuum putant. Pertingens. Tota consideratione perveniens ad separationem animæ, id est sensualitatis, et spiritus, id est rationis. Divisionem animæ. Anima vivimus cum bestiis, spiritu intelligimus cum angelis. Ideoque per animam intelliguntur carnalia peccata, id est quæ actu corporis fiunt, ut luxuria. Per spiritum vero spiritualia, id est quæ sunt mentis, ut superbia. Discernit autem sermo Dei inter carnalia peccata et spiritualia: quis, quid, quo animo agat. Ac spiritus. Pertingit sermo Dei cognitione inseparabili, quia cognoscit quomodo dividatur sensualitas a ratione, et ipsa a se, dum plus dedita infimis rebus, inferior est, vel ab his revocata dignior. Sic etiam videt quomodo spiritus a seipso dividatur, vel dum in Deum inhiat de divina visione cogitans, vel dum inferius cœlestia considerat, vel inferius in terra de mundanis recte agendis pertractat, vel quomodo spiritus, id est ratio, a sensualitate secernitur, dum quod in se inferius est, superat quod in illa altius est. Compagum quoque. Compages dicitur junctura ipsius sensualitatis et rationis, quam videt Filius Dei; scilicet quomodo et inter se cohæreant in aliquo, vel hoc et illa, id est ratio et sensualitas, quomodo in suis differentiis inter se conveniant, dum superior differentia sensualitatis consentiendo convenit cum differentiis rationis. Vel inferior differentia rationis, pressa et captiva, aliquando consentit inferiori differentiæ sensualitatis. Medullarum. Medulla quæ interior est, dicitur hic quidquid interius et subtilius est in anima vel spiritu, quod etiam videt Filius Dei. Discernit enim cogitationes, id est quæ diversa diversi cogitent. Discernit et intentiones earum cogitationum, quo singulæ tendant ad bonum vel malum. Et, ut plus dicam, nulla creatura terrena vel cœlestis est ei invisibilis, sed omnia sunt nuda et discooperta, quia ex omni parte plene visa. Item compages dicit conjunctiones cogitationum: medullas intentiones earum.

4.12 Sermo Dei. Who a regalibus sedibus venit. Vivus. Quem infideles mortuum putant. Pertingens. Tota consideratione perveniens to separationem animæ, id it_is sensualitatis, and spiritus, id it_is rationis. Divisionem animæ. Anima vivimus cum bestiis, spiritu intelligimus cum angelis. Ideoque per animam intelliguntur carnalia peccata, id it_is which actu corporis fiunt, as lighturia. Per spiritum vero spiritualia, id it_is which are mentis, as superbia. Discernit however sermo Dei between carnalia sins and spiritualia: quis, quid, quo animo agat. Ac spiritus. Pertingit sermo Dei cognitione inseparabili, because cognoscit quomodo dividatur sensualitas a ratione, and ipsa a se, dum plus he_gavea infimis rebus, inferior it_is, or away his revocata dignior. So also videt quomodo spiritus a seipso dividatur, or dum in God inhiat about divina visione cogitans, or dum inferius cœlestia considerat, or inferius in earth/land about mundanis recte agendis pertractat, or quomodo spiritus, id it_is ratio, a sensualitate secernitur, dum that in se inferius it_is, superat that in illa altius est. Compagum quoque. Compages dicitur yunctura ipsius sensualitatis and rationis, how videt Filius Dei; scilicet quomodo and between se cohæreant in aliquo, or hoc and illa, id it_is ratio and sensualitas, quomodo in to_his_own differentiis between se conveniant, dum superior differentia sensualitatis consentiendo convenit cum differentiis rationis. Vel inferior differentia rationis, pressa and captiva, aliquando consentit inferiori differentiæ sensualitatis. Medullarum. Medulla which interior it_is, dicitur this quidquid interius and subtilius it_is in anima or spiritu, that also videt Filius Dei. Discernit because cogitationes, id it_is which diversa diversi cogitent. Discernit and intentiones earum cogitationum, quo singulæ tendant to bonum or malum. Et, as plus dicam, nulla creatura terrena or cœlestis it_is to_him invisibilis, but omnia are nuda and discooperta, because ex omni parte plene visa. Item compages dicit conyunctiones cogitationum: medullas intentiones earum.

UGNT ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας.
(zōn gar ho logos tou Theou, kai energaʸs, kai tomōteros, huper pasan maⱪairan distomon, kai diiknoumenos aⱪri merismou psuⱪaʸs kai pneumatos, harmōn te kai muelōn, kai kritikos enthumaʸseōn kai ennoiōn kardias.)

SBL-GNT Ζῶν γὰρ ὁ λόγος τοῦ θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς ⸀καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας·
(Zōn gar ho logos tou theou kai energaʸs kai tomōteros huper pasan maⱪairan distomon kai diiknoumenos aⱪri merismou psuⱪaʸs ⸀kai pneumatos, harmōn te kai muelōn, kai kritikos enthumaʸseōn kai ennoiōn kardias; )

TC-GNT Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργής, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς [fn]τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας.
(Zōn gar ho logos tou Theou, kai energaʸs, kai tomōteros huper pasan maⱪairan distomon, kai diiknoumenos aⱪri merismou psuⱪaʸs te kai pneumatos, harmōn te kai muelōn, kai kritikos enthumaʸseōn kai ennoiōn kardias.)

4:12 τε ¦ — CT

Key for above GNTs: yellow:punctuation differs, red:words differ (from our SR-GNT base).

UTN uW Translation Notes:

Note 1 topic: grammar-connect-words-phrases

γὰρ

for

Here, the word For introduces a further reason for why we need to “be eager” (4:11). If it would be helpful in your language, you could use a word or phrase that introduces the basis for an exhortation. Alternate translation: “We should do that because”

Note 2 topic: figures-of-speech / metonymy

ὁ λόγος τοῦ Θεοῦ

the word ¬the ˱of˲_God

Here, the word word refers to what someone says in words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the message of God” or “what God says”

Note 3 topic: figures-of-speech / possession

ὁ λόγος τοῦ Θεοῦ

the word ¬the ˱of˲_God

Here the author uses the possessive form to describe a word that: (1) God speaks. Alternate translation: “the word that God speaks” (2) is God. Alternate translation: “the divine Word” or “God the Word”

Note 4 topic: figures-of-speech / personification

ζῶν & καὶ ἐνεργὴς & διϊκνούμενος & καὶ κριτικὸς

living_‹is› & and active & penetrating & and (Some words not found in SR-GNT: ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος ἁρμῶν τε καὶ μυελῶν καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας)

In these phrases, the author describes the word of God as if it were a person that was living and active and that could “pierce” and judge other people. He speaks in this way to show that God accomplishes these things through his word, that is, when he speaks. If it would be helpful in your language, you could express the idea by making God the subject of these actions or by using analogy form. Alternate translation: “is from the living and active God … God uses it to pierce … and God uses it to judge” or “is like a living and active person … piercing like a person pierces … and able, like a person, to judge”

Note 5 topic: figures-of-speech / metaphor

τομώτερος, ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ

sharper beyond any sword double_edged even penetrating until /the/_division

Here the author compares the word of God to a sword that has two edges. God’s word is even sharper than that kind of sword, which means it is even better at piercing. The author uses this figure of speech to show how good the word of God is at discerning and judging humans. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is like a very sharp two-edged sword that pierces to the dividing” or “able to distinguish what is wrong from what is right, including even the dividing”

Note 6 topic: translate-unknown

μάχαιραν δίστομον

sword double_edged

The phrase two-edged sword describes a weapon or tool with two sharp edges. This kind of sword can “pierce” something better than a sword with only one sharp edge can. If it would be helpful in your language, you could use a comparable term or a descriptive phrase. Alternate translation: “blade with two sharp edges”

Note 7 topic: translate-unknown

καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν

and and even penetrating until /the/_division ˱of˲_soul and spirit ˱of˲_joints both and marrows

Here the author refers to things that are hard to divide: joints and marrow are difficult to separate, as are soul and spirit. His point is that the word can separate things that are hard to separate, just like a very sharp sword can. If it would be helpful in your language, you could use words or phrases that refer to cutting things into pieces. Alternate translation: “and slicing apart soul and spirit, joints and marrow”

Note 8 topic: figures-of-speech / explicit

ψυχῆς καὶ πνεύματος

˱of˲_soul and spirit

Here, the words soul and spirit refer to two distinguishable aspects of the nonphysical part of a human. It is possible that soul refers primarily to life and personality, while spirit refers to how people relate to others and express themselves. However, the author is not primarily interested in what parts of the person to which these two words refer. Rather, he is focused on how soul and spirit always go together, and it is difficult to “divide” them. If it would be helpful in your language, you could use words that refer to closely related aspects of the nonphysical parts of a person. Alternate translation: “of mind and spirit” or “of personality and mind”

Note 9 topic: translate-unknown

ἁρμῶν τε καὶ μυελῶν

˱of˲_joints both and marrows

The word joints refers to the places where bones connect. The word marrow refers to the center part of bones. The author is primarily interested in how the joints and the marrow are closely connected together, and it requires cutting a bone into pieces to separate them from each other. If it would be helpful in your language, you could refer to body parts that are very difficult to separate. Alternate translation: “of both tendons and muscles” or “of both ligaments and bones”

Note 10 topic: figures-of-speech / abstractnouns

ἐνθυμήσεων καὶ ἐννοιῶν καρδίας

˱of˲_/the/_thoughts and intentions ˱of˲_/the/_heart

If your language does not use abstract nouns for the ideas of thoughts and intentions, you could express the ideas by using verbs such as “think” and “plan.” Alternate translation: “what the heart ponders and devises”

Note 11 topic: figures-of-speech / metonymy

καρδίας

˱of˲_/the/_heart

In the author’s culture, the word heart refers to the place within us where humans think and plan. If it would be helpful in your language, you could refer to the place where humans think in your culture or express the idea plainly. Alternate translation: “of the mind” or “that people think”

Note 12 topic: figures-of-speech / genericnoun

καρδίας

˱of˲_/the/_heart

Here the author is speaking of “hearts” in general, not of one particular heart. If it would be helpful in your language, you could use a form that refers to “hearts” in general. Alternate translation: “of hearts” or “of human hearts”

Parallel HEB 4:12