HEB 12:11 Parallel Verse 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 any Bible version abbreviation to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

OET (OET-RV) No discipline seems pleasant at the time, but painful, however later it produces peace in those who’ve been trained in this way so they do what is good and right.

Key: yellow:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor, cyan:dative/indirect object, red:negative.
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 Now every discipline does not seem to be joy at the present, but pain, but afterward it produces the peaceful fruit of righteousness for the ones having been trained by it.

UST Whenever God trains us, we hurt rather than rejoice while it is happening. However, once we learn from how God is training us, we are able peacefully to do what is right.

BSB No discipline seems enjoyable at the time, but painful. Later on, however, it yields a harvest of righteousness and peace [fn] to those who have been trained by it.

12:11 Or it yields the peaceful fruit of righteousness

BLB And all discipline indeed for those being present, does not seem to be of joy, but of grief; but afterward it yields the peaceable fruit of righteousness to those having been trained by it.

AICNT Now, all discipline for the present does not seem to be of joy, but of sorrow; yet afterwards, it yields the peaceful fruit of righteousness to those who have been trained by it.

OEB No discipline is pleasant at the time; on the contrary, it is painful. But afterwards its fruit is seen in the peacefulness of a righteous life which is the lot of those who have been trained under it.

WEB All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been trained by it.

NET Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

LSV and all discipline for the present, indeed, does not seem to be of joy, but of sorrow, yet afterward it yields the peaceable fruit of righteousness to those exercised through it.

FBV When it happens, all discipline seems painful and not something to be happy about. But later on it produces peace in those who have been trained in this way so that they do what is good and right.

TCNT Now no discipline seems pleasant at the time, but painful. Later on, however, it produces the peaceful fruit of righteousness for those trained by it.

T4T During the time that God is disciplining us, that does not seem to be something about which we should rejoice. Instead, it is something that pains us. But later it causes those who have learned from it to be peaceful and to live righteously.

LEB Now all discipline seems for the moment not to be joyful but painful, but later it yields the peaceful fruit of righteousness for those who are trained by it.
¶ 

BBE At the time all punishment seems to be pain and not joy: but after, those who have been trained by it get from it the peace-giving fruit of righteousness.

MOF No MOF HEB book available

ASV All chastening seemeth for the present to be not joyous but grievous; yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness.

DRA Now all chastisement for the present indeed seemeth not to bring with it joy, but sorrow: but afterwards it will yield, to them that are exercised by it, the most peaceable fruit of justice.

YLT and all chastening for the present, indeed, doth not seem to be of joy, but of sorrow, yet afterward the peaceable fruit of righteousness to those exercised through it — it doth yield.

DBY But no chastening at the time seems to be [matter] of joy, but of grief; but afterwards yields [the] peaceful fruit of righteousness to those exercised by it.

RV All chastening seemeth for the present to be not joyous, but grievous: yet afterward it yieldeth peaceable fruit unto them that have been exercised thereby, even the fruit of righteousness.

WBS Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yieldeth the peaceable fruit of righteousness to them who are exercised by it.

KJB Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

BB No chashsyng for the present seemeth to be ioyous, but greeuous: Neuerthelesse, afterwarde it bryngeth the quiet fruite of ryghteousnesse, vnto the which are exercised therby.
(No chashsyng for the present seemeth to be joyous, but grievous: Neuerthelesse, afterward it bringeth/brings the quiet fruit of righteousnesse, unto the which are exercised therby.)

GNV Now no chastising for the present seemeth to be ioyous, but, grieuous: but afterwarde, it bringeth the quiet fruite of righteousnesse, vnto them which are thereby exercised.
(Now no chastising for the present seemeth to be joyous, but, grievous: but afterward, it bringeth the quiet fruit of righteousness, unto them which are thereby exercised. )

CB No maner chastisynge for the present tyme semeth to be ioyous, but greuous: neuertheles afterwarde it bringeth the quyete frute of righteousnes, vnto them which are exercysed therby.
(No manner chastising for the present time seemeth/seems to be joyous, but greuous: nevertheles afterward it bringeth the quyete fruit of righteousness, unto them which are exercysed therby.)

TNT No manner chastisynge for the present tyme semeth to be ioyeous but greveous: neverthelesse afterwarde it bryngeth the quyet frute of rightewesnes vnto them which are therin exercysed.
(No manner chastising for the present time seemeth/seems to be ioyeous but greveous: neverthelesse afterward it bringeth/brings the quyet fruit of righteousness unto them which are therin exercysed. )

WYC And ech chastisyng in present tyme semeth to be not of ioye, but of sorewe; but aftirward it schal yelde fruyt of riytwisnesse moost pesible to men exercisid bi it.
(And each chastisyng in present time seemeth/seems to be not of ioye, but of sorewe; but afterward it shall yelde fruit of righteousness moost pesible to men exercisid by it.)

LUT Alle Züchtigung aber, wenn sie da ist, dünkt sie uns nicht Freude, sondern Traurigkeit sein; aber danach wird sie geben eine friedsame Frucht der Gerechtigkeit denen, die dadurch geübet sind.
(Alle Züchtigung but, when they/she/them there is, dünkt they/she/them uns not Freude, rather Traurigkeit sein; but after/thereafter/then becomes they/she/them give one friedsame Frucht the Gerechtigkeit denen, the dadurch geübet sind.)

CLV Omnis autem disciplina in præsenti quidem videtur non esse gaudii, sed mœroris: postea autem fructum pacatissimum exercitatis per eam, reddet justitiæ.[fn]
(Omnis however disciplina in præsenti quidem videtur not/no esse gaudii, but mœroris: postea however fructum pacatissimum exercitatis per eam, reddet justitiæ.)

12.11 Disciplina. Hæc græce dicitur, id est, eruditio per molestias, quando pro peccatis suis mala quis patitur, ut corrigatur prout hic intelligitur. Est et disciplina quæ scientia dicitur, et a discendo nomen accepit, et Græce dicitur.

12.11 Disciplina. Hæc græce it_is_said, id it_is, eruditio per molestias, when pro sins to_his_own mala who/any patitur, as corrigatur prout this intelligitur. Est and disciplina which scientia it_is_said, and a discendo nomen accepit, and Græce it_is_said.

UGNT πᾶσα δὲ παιδεία πρὸς μὲν τὸ παρὸν, οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης; ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι’ αὐτῆς γεγυμνασμένοις, ἀποδίδωσιν δικαιοσύνης.
(pasa de paideia pros men to paron, ou dokei ⱪaras einai, alla lupaʸs? husteron de karpon eiraʸnikon tois di’ autaʸs gegumnasmenois, apodidōsin dikaiosunaʸs.)

SBL-GNT πᾶσα ⸀δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι ἀλλὰ λύπης, ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσιν δικαιοσύνης.
(pasa ⸀de paideia pros men to paron ou dokei ⱪaras einai alla lupaʸs, husteron de karpon eiraʸnikon tois diʼ autaʸs gegumnasmenois apodidōsin dikaiosunaʸs. )

TC-GNT Πᾶσα [fn]δὲ παιδεία πρὸς μὲν τὸ παρὸν οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης· ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς δι᾽ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης.
(Pasa de paideia pros men to paron ou dokei ⱪaras einai, alla lupaʸs; husteron de karpon eiraʸnikon tois di᾽ autaʸs gegumnasmenois apodidōsi dikaiosunaʸs.)

12:11 δε ¦ μεν WH

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

δὲ

but

Here, the word Now introduces a further development in the author’s argument. If it would be helpful in your language, you could use a word that introduces development or leave Now untranslated. Alternate translation: “Further,”

Note 2 topic: figures-of-speech / abstractnouns

πᾶσα & παιδεία πρὸς μὲν τὸ παρὸν, οὐ δοκεῖ χαρᾶς εἶναι, ἀλλὰ λύπης

all & discipline for on_one_hand the_‹things› being_present not /is/_supposing ˱of˲_joy to_be but ˱of˲_sorrow

If your language does not use abstract nouns for the ideas of discipline, joy, and pain, you could express the ideas by using a verb such as “discipline” and adjectives such as “joyful” and “painful.” Alternate translation: “being disciplined does not seem like a joyful thing at the present, but a painful thing”

Note 3 topic: writing-pronouns

αὐτῆς & ἀποδίδωσιν

it & /is/_giving_back

In both places, the word it refers back to discipline. If it would be helpful in your language, you could clarify to what it refers. Alternate translation: “the discipline produces … this discipline”

Note 4 topic: figures-of-speech / metaphor

καρπὸν εἰρηνικὸν & ἀποδίδωσιν δικαιοσύνης

/the/_fruit peaceable & /is/_giving_back ˱of˲_righteousness

Here, the author speaks of the result or outcome of discipline as if it were fruit that the discipline produces. If it would be helpful in your language, you could use a comparable figure of speech or express the idea plainly. Alternate translation: “it leads to the peaceful result of righteousness” or “it brings about a peaceful outcome of righteousness”

Note 5 topic: figures-of-speech / possession

καρπὸν εἰρηνικὸν & δικαιοσύνης

/the/_fruit peaceable & ˱of˲_righteousness

Here the author uses the possessive form to identify peaceful fruit that could: (1) be righteousness. In this case, the fruit is peaceful because the result of the discipline is peaceful instead of being painful. Alternate translation: “peaceful fruit that is righteousness” (2) be righteousness as well as “peace.” In this case, both peaceful and righteousness describe what the fruit is. Alternate translation: “the fruit that is peace and righteousness” (3) have its source in righteousness. Alternate translation: “the peaceful fruit that comes from righteousness”

Note 6 topic: figures-of-speech / abstractnouns

δικαιοσύνης

˱of˲_righteousness

If your language does not use an abstract noun for the idea of righteousness, you could express the idea by using an adjective such as “just” or “righteous.” Alternate translation: “of righteous living” or “of acting justly”

Note 7 topic: figures-of-speech / metaphor

τοῖς δι’ αὐτῆς γεγυμνασμένοις

˱to˲_the_‹ones› by it /having_been/_trained

Here, the phrase having been trained refers to how athletes physically “train” themselves for competition. The author uses this language to indicate that the “training” is difficult but produces results. If it would be helpful in your language, you could use a comparable figure of speech or express the idea in plain language. Alternate translation: “for the ones having been instructed through it” or “for the ones who learned from it”

Note 8 topic: figures-of-speech / activepassive

τοῖς δι’ αὐτῆς γεγυμνασμένοις

˱to˲_the_‹ones› by it /having_been/_trained

If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. The author uses the passive form here to focus on those who are trained rather than on the person doing the training. If you must state who did the action, the author implies that God did it by using it, that is, the discipline. Alternate translation: “for the ones whom God has trained by it”

Parallel HEB 12:11