Ill-treated (2558) kakoucheo by Greek Word Studies

Ill-treated (2558) (kakoucheo from kakos = evil, ill + echo = to have) means literally to have affliction or ill treatment. To treat evilly. To ill-treat. In the passive voice it means to suffer ill, to be maltreated, to be tormented, afflicted or harassed. The present tense indicates they were continually tormented, afflicted or harassed. The passive voice indicates the maltreatment came from an outside source, in context most likely their Jewish brothers (by race, but not by faith). Kakoucheo = Only Hebrews 11:37, 13:3. In non-apocryphal Septuagint - 1Ki 2:26;11:39. The writer used kakoucheo to describe the persevering (faithful) suffering of the saints in the "hall of faith" chapter... They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, (present tense = continually; passive voice = being) ill-treated (Heb 11:37) The Pulpit Commentary The Hebrews were to “remember” the saints who might be in prison. They were to do so “as bound with them;”–a beautiful expression, breathing the aroma of true Christian sympathy. They were to pray earnestly for them, if possible visit them, minister to their wants, and strive to secure their liberation. Brotherly kindness would lead them to conceive of themselves as occupying the position of the sufferers. It would cause them to realize the “bonds” of their brethren as an affliction personal to themselves, just as the elder Brother’s love does (Acts 9:4). But, since imprisonment is not the only calamity to which believers are exposed, the apostle proceeds to bespeak sympathy for all who in any way “are evil entreated” for Jesus’ sake. We ourselves are liable to the same adversities which our brethren endure. Let us, therefore, identify ourselves with them. It is not enough that we contribute to public charities. Neither do we discharge all our duty when we employ some person as our proxy to care for the sufferers. True Christian sympathy requires that we bring ourselves into personal contact with them. Strength is often received from the glance of a sympathizing eye, or the grasp of a loving hand, or the utterance of a tender word of holy comfort. (The pulpit commentary) The following notes are an abstract from the International Standard Bible Encyclopedia article on prison and prisoner with most of the details relating to prison in as it was described in the Old Testament Causes of Imprisonment: It was often necessary to restrict the liberty of individuals who for various causes were a menace to those in authority, without inflicting any corporal punishment, e.g. Joseph's brethren were kept "in ward" three days (Ge 42:19); Shimei was forbidden to pass beyond the boundary of Jerusalem (1Ki 2:36); the person who was caught gathering sticks on the Sabbath was put "in ward" pending his trial (Nu 15:34). In the monarchical period, prophets who criticized the throne were put in prison, e.g. Micaiah by Ahab (1Ki 22:27), Hanani by Asa (2Chr 16:10). Hoshea, after his abortive effort to institute an alliance with So or Seve, king of Egypt, was shut up in prison by Shalmaneser (2Ki 17:4); compare also 2Ki 25:27 (Jehoiachin in Babylon); Jer 52:11 (Zedekiah in Babylon). Under the Monarchy: The Book of Jeremiah throws considerable light on the prison system of Jerusalem in the later monarchical period. The prophet was put "in the stocks that were in the upper gate of Benjamin, which was in the house of Yahweh" (Jer 20:2). Mere imprisonment was not adequate punishment for the prophet's announcement of Judah's doom; it was necessary to have recourse to the pillory. During the siege of Jerusalem Jeremiah was confined in the "court of the guard, which was in the king of Judah's house" (Jer 32:2, etc.). The "court of the guard" was evidently the quarters of the sentry who guarded the royal palace. According to the narrative of Jeremiah 37, the prophet was arrested on a charge of treachery and put in prison "in the house of Jonathan the scribe" (Jer 37:15). This verse does not necessarily mean that a private house was used as a prison. The words are capable of another interpretation, namely, that a building known as the "house of Jonathan the scribe" had been taken over by the authorities and converted into a jail. We read in the following verse that the house had a "dungeon" (literally, "house of the pit") and "cabins" or "cells." The Treatment of Prisoners: The data are not sufficient to enable us to give any detailed description of the treatment of prisoners. This treatment varied according to the character of the offense which led to incarceration. Samson during the period of his imprisonment was compelled to do hard labor (Jdg 16:21). Grinding was the occupation of women, and marked the depth of Samson's humiliation. Dangerous persons were subjected to various kinds of physical mutilation, e.g. Samson was deprived of his sight. This was a common practice in Assyria (2 Ki 25:7). The thumbs and great toes of Adonibezek were cut off to render him incapable of further resistance (Jdg 1:6). Various forms of torture were in vogue. Hanani the seer was put into the pillory by Asa (for "in a prison house" we should render "in the stocks"; see the Revised Version margin). In Jer 29:26 for "prison," we should render "stocks" (so the Revised Version (British and American)) or "pillory," and for "stocks," "collar" (as in the Revised Version margin). the King James Version renders a different Hebrew word by "stocks" in Job (13:27; 33:11). There was a special prison diet (1 Ki 22:27), as well as a prison garb (2 Ki 25:29). SINCE YOU YOURSELVES ALSO ARE IN THE BODY: os kai autoi ontes (PAPMPN) en somati: (Nehemiah 1:3,4; Ro 12:15; 1Co 12:26; Ga 6:1,2; 1Pe 3:8) You yourselves are in the body - This is not an easy phrase to interpret as is even reflected by the different ways the various translations handle this verse. I agree with the approach of Phillip Hughes who writes that... Our author encourages his readers to remember also those who are ill-treated, that is, those who are enduring indignities and afflictions other than imprisonment because of their Christian witness, adding the important reminder that they also are in the body—by which he means, not, as Calvin and others suppose, that they are fellow members of the one Body of Christ, so that "if one member suffers, all suffer together" (1 Cor. 12:26), true and appropriate though this consideration is, but rather that, as they themselves are leading a bodily existence, the bodily hardships now being experienced by some of their fellow believers could equally well, and perhaps will, be experienced by them too, as indeed, again in "the former days," they had "endured a hard struggle with sufferings," having at times been "publicly exposed to abuse and affliction" (10:32f.). The impostor and the hypocrite betray themselves by their lack of brotherly love and compassion. The translations which hold to a strict literal rendering such as NAS, ESV, KJV, Young's Literal add no bias to suggest it refers to the individual's body whereas the versions below render it in such a way as to favor interpretation as an individual's bodily existence (similar to the preceding note by Hughes)... HCSB = as though you yourselves were suffering bodily. (or mistreated, since you yourself are in a body) NET = as though you too felt their torment. NIV = as if you yourselves were suffering. NLT = as if you felt their pain in your own bodies. Modern Language Bible (Berkley) = as though you are suffering physically yourselves. International Children's Bible = as if you were suffering with them. Comment: While I agree with the "interpretative bias" of the preceding translations, verses like Heb 13:3 make the point that almost every Bible translation brings some degree of interpretation to the translation. Thus it behooves the careful student of Scripture to carefully observe the context on their own so that they can be aware of the bias of particular version. And this is another reason to try to do serious Bible study in one of the more literal translations - NAS, ESV, KJV, NKJV. The Handbook on the Letter to the Hebrews summarizes the possibilities... (1) “Members of the Christian fellowship,” understanding “body” in the figurative sense used by Paul (Jerusalem Bible “since you too are in the one body”), is most unlikely. There is no similar text in Hebrews; there is no definite article for “the” in the Greek, and this explanation does not fit in with verse 3a, which in other ways is parallel to 3b. (2) Many translators think “in (the) body” means “in this mortal life” (compare 2Cor 5.6 and Ro 7.24); Knox “since you are still in the world”; similarly Phillips. (3) Other common language translations, and some other translations, suggest either: (a) that the readers should identify themselves in sympathy with those who are ill-treated: Today's English Version as though you were suffering as they are (similarly German Common Language); Translator's New Testament “as if you too shared their lot”; or (b) that the readers may suffer in the same way in the future: DuCL “for the same can happen to you”; NAB “for you may yet suffer as they do.” This is not necessarily implied by the text, though it is perhaps included in (a), which also makes a good parallel with verse 3a, as though. (The United Bible Societies' New Testament Handbook Series or Logos) Marcus Dods comments that most... likely this expression is merely a strong way of saying that all the members of Christ’s body suffer with each, 1Co 12:26, “the maltreated,” cf. Heb 11:37; you must be mindful of these “as being yourselves also in the body,” i.e., not emancipated spirits, and therefore liable to similar ill-usage and capable of sympathy. A striking illustration of the manner in which the early Christians obeyed these admonitions may be found in the Apology of Aristides The Philosopher (Ed: Written circa 125AD when Hadrian visited Athens - the translation below is from the Syriac version ): And when they see a stranger, they take him in to their homes and rejoice over him as a very brother; for they do not call them brethren after the flesh, but brethren after the spirit and in God. (Read the entire very interesting description of the first century Christians [see Roman Numeral XV] who gave quite a testimony to the supernatural Spirit filled, Christ life and set a high and holy example for modern believers to imitate - The Apology of Aristides the Philosopher) The Syriac Apology adds If they hear that any of their number is imprisoned or oppressed for the name of their Messiah, all of them provide for his needs. Accordingly in the Martyrdom of Perpetua we read that two deacons were appointed to visit her and relieve the severity of her imprisonment....Westcott gives from early Christian documents a collection of interesting prayers for those suffering imprisonment. (Hebrews 13 Expositor's Greek Testament) Hebrews 13:4 Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. (NASB: Lockman) Greek: Timios o gamos en pasin kai e koite amiantos, pornous gar kai moichous krinei (3SFAI) o theos Amplified: Let marriage be held in honor (esteemed worthy, precious, of great price, and especially dear) in all things. And thus let the marriage bed be undefiled (kept undishonored); for God will judge and punish the unchaste [all guilty of sexual vice] and adulterous. (Amplified Bible - Lockman) KJV: Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge. NIV: Marriage should be honored by all, and the marriage bed kept pure, for God will judge the adulterer and all the sexually immoral. NLT: Give honor to marriage, and remain faithful to one another in marriage. God will surely judge people who are immoral and those who commit adultery. Wuest: Let your marriage be held in honor in all things, and thus let your marriage-bed be undefiled, for whoremongers and adulterers God will judge. Young's Literal: honourable is the marriage in all, and the bed undefiled, and whoremongers and adulterers God shall judge. MARRIAGE IS TO BE HELD IN HONOR AMONG ALL: Timios o gamos en pasin: (Genesis 1:27,28; 2:21,4" class="scriptRef">24; Lev 21:13, 14, 15; 2Ki 22:14; Pr 5:15, 16, 17, 18, 19, 20, 21, 22, 23; Is 8:3; 1Co 7:2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16; 9:5; 1Ti 3:2,4,12; 5:14; Titus 1:6) LET LOVE OF THE BRETHREN CONTINUE BY HONORING MARRIAGE Don't forget the context of this paragraph which begins with let love of the brethren continue. This charge is the overarching command for the entire chapter and is especially relevant to our present passage. How better to let love of the brethren continue, then to let it continue in marriage between believers! Related Resources: Covenant: As It Relates to Marriage Baker's Evangelical Dictionary - recommended article on marriage Most authorities feel that this exhortation represents a response and a refutation of the practice of asceticism which downgraded the high value God has placed on the institution of marriage. Paul warned against this practice in his letter to Timothy... But the Spirit explicitly says that in later times some will fall away from (purposeful, deliberate departure from a former position) the faith (pistis), (note the source of their "new spirituality"!) paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars (pseudologos = False speakers - Expresses the notion of definite false statements) seared (kauteriazo = branded with a hot iron, English cauterize!) in their own consciences as with a branding iron (The demonic teacher's consciences were so branded by evil that they lost all moral sensitivity and were no longer able to distinguish between right and wrong!), men who forbid marriage and advocate abstaining from foods (~asceticism), which God has created to be gratefully shared in by those who believe and know the truth. For everything created by God is good (including marriage), and nothing is to be rejected, if it is received with gratitude; for it is sanctified by means of the word of God and prayer. (1Ti 4:1, 2, 3, 4, 5) The other dangerous extreme in the early church was libertinism, which describes one who is unrestrained by conventional (Biblical) morality (the Bible is the only true source of what is moral before a Holy God) leading to personal dissolution (utter lack of moral restraint) and decay of a society that engages in such profane practices. Some first-century Christian ascetics practiced strict self-denial (from sexual activity) as a "spiritual discipline" and even considered (to quote one source) “virginity as necessary to Christian perfection.” This later developed in the second century into what became known as the Montanist movement, which spawned celibate monasticism. These individuals falsely concluded that those who choose marriage choose inferior spirituality. Wrong! I have been married for 43 years and the greatest sanctifying "tool" in my life is my wife! I am far more "spiritual" with her than I ever would have been without her. The logic (illogic) of these celibates dishonors the God ordained institution of marriage. The ascetics were bad, but the real assault on the integrity and honor of marriage came from the libertines who saw marriage as irrelevant thus pursued unbridled sexual fulfillment. Also wrong! Very wrong! GOING FROM BAD TO WORSE! Does modern church need this exhortation to honor the marriage bed? Here's a comment from pollster George Barna that speaks to the morality crisis in America and even in the church (from a report in 2003)... The data trends indicate that the moral perspectives of Americans are likely to continue to deteriorate. Compared to surveys we conducted just two years ago, significantly more adults are depicting such behaviors as morally acceptable. For instance, there have been increases in the percentages that condone sexual activity with someone of the opposite gender other than a spouse, abortion (up by 25%), and a 20% jump in people’s acceptance of ‘gay sex.’...Most of the people we interviewed believe that they are highly moral individuals and identify other people as responsible for the nation’s moral decline. This is reflective of a nation where morality is generally defined according to one’s feelings. In a postmodern society, where people do not acknowledge any moral absolutes, if a person feels justified in engaging in a specific behavior then they do not make a connection with the immoral nature of that action. Yet, deep inside, they sense that something is wrong in our society. They simply have not been able to put two and two together to recognize their personal liability regarding the moral condition of our nation. Until people recognize that there are moral absolutes and attempt to live in harmony with them, we are likely to see a continued decay of our moral foundations. The generational data patterns make a compelling case for this on-going slide. Even most people associated with the Christian faith do not seem to have embraced Biblical moral standards. Things are likely to get worse before they get better - and they are not likely to get better unless strong and appealing moral leadership emerges to challenge and redirect people’s thoughts and behavior. At the moment, such leadership is absent. (Read The Barna Report = Morality Continues to Decay) CONCLUSION: The modern church desperately needs to hear and heed Hebrews 13:4!

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Ill-treated (2558) kakoucheo

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