KJV: And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
YLT: and this -- 'Yet once' -- doth make evident the removal of the things shaken, as of things having been made, that the things not shaken may remain;
Darby: But this Yet once, signifies the removing of what is shaken, as being made, that what is not shaken may remain.
ASV: And this word , Yet once more, signifieth the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.
τὸ | This |
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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Ἔτι | Yet |
Parse: Adverb Root: ἔτι Sense: yet, still. |
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ἅπαξ | once [more] |
Parse: Adverb Root: ἅπαξ Sense: once, one time. |
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δηλοῖ | signifies |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: δηλόω Sense: to make manifest. |
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τῶν | of the [things] |
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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σαλευομένων | being shaken |
Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Plural Root: σαλεύω Sense: a motion produced by winds, storms, waves, etc. |
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μετάθεσιν | removing |
Parse: Noun, Accusative Feminine Singular Root: μετάθεσις Sense: transfer: from one place to another. |
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πεποιημένων | having been created |
Parse: Verb, Perfect Participle Middle or Passive, Genitive Neuter Plural Root: ποιέω Sense: to make. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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μείνῃ | should remain |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: μένω Sense: to remain, abide. |
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τὰ | the things |
Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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σαλευόμενα | being shaken |
Parse: Verb, Present Participle Middle or Passive, Nominative Neuter Plural Root: σαλεύω Sense: a motion produced by winds, storms, waves, etc. |
Greek Commentary for Hebrews 12:27
He uses the article to point out “ετι απαχ eti hapax ” which he explains The removing For this word see Hebrews 7:12; Hebrews 11:5. For the transitory nature of the world see 1 Corinthians 7:31; 1 John 2:17. “There is a divine purpose in the cosmic catastrophe” (Moffatt). Made Perfect passive participle of ποιεω poieō Made by God, but made to pass away. That those things which are not shaken may remain Final clause with μη mē and the first aorist active subjunctive of μενω menō The Kingdom of God is not shaken, fearful as some saints are about it. [source]
Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. [source]
From δῆλος manifestevident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations. [source]
See on Hebrews 7:12. For the thought comp. 1 John 2:17; 1 Corinthians 7:31. [source]
Made indeed by God, who also makes the new heaven and the new earth (Isaiah 65:17; Isaiah 66:22), but made to pass away. [source]
Whether we consider the things which are shaken, the old heavens and earth which pass away, or the new heaven and earth which cannot be shaken, both are πεποιημένα madeby God. The writer perceives this, and therefore adds to as of things that are made a clause stating that they were made (by God himself) to pass away. Accordingly, ἵνα inorder that is to be connected with πεποιημένων , after which the comma should be removed. Rend. “the removal of things made in order that they might await the things which are not shaken.” Μένειν is used in this sense, await, Acts 20:5, Acts 20:23, and often in Class. [source]
Reverse Greek Commentary Search for Hebrews 12:27
Compare Matthew 11:7; Luke 6:38; Acts 4:31; Hebrews 12:26, Hebrews 12:27. The root of the verb is the same as that of billows, Luke 21:25. [source]
A transfer to a new basis. Only in Hebrews. See Hebrews 11:5; Hebrews 12:27. The inferiority of the Levitical priesthood is inferred from the fact that another priesthood was promised. If perfection was possible at all under the Mosaic economy, it must come through the Levitical priesthood, since that priesthood was, in a sense, the basis of the law. The whole legal system centered in it. The fundamental idea of the law was that of a people united with God. Sin, the obstacle to this ideal union, was dealt with through the priesthood. If the law failed to effect complete fellowship with God, the priesthood was shown to be a failure, and must be abolished; and the change of the priesthood involved the abolition of the entire legal system. [source]
Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 10:2; Hebrews 12:26, Hebrews 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalm 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T. John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι tothose who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. [source]
Here, on earth. Continuing city. Let us go forth without the gate to Jesus; for the system which has its center in Jerusalem, the Holy City, is no more ours. We are excluded from its religious fellowship by embracing the faith of him who suffered without the gate. The city itself is not abiding. As a holy city, it is the center and representative of a system of shadows and figures (Hebrews 8:5; Hebrews 9:9, Hebrews 9:23, Hebrews 9:24; Hebrews 10:1), which is to be shaken and removed, even as is the city itself (Hebrews 12:27); Hebrews 8:13; Hebrews 9:10; Hebrews 10:9, Hebrews 10:18. If the epistle had been written after the destruction of Jerusalem a reference to that event could hardly have been avoided here. [source]
N.T.oSee 12:22; 13:16; 15:23. Its fundamental idea is timid apprehension of danger; while φόβος is the terror which seizes one when the danger appears. Schmidt (Synon. 139,10) illustrates happily. In a primitive forest an undefined sense of possible danger possesses one, and makes his heart beat quickly at every rustle of a leaf. This is δέος . When the voice and tread of a wild beast are distinctly heard close at hand, the δέος becomes φόβος . The phrase “with pious care and fear” is not explanatory of acceptably. These are to accompany ( μετὰ ) acceptable service. They do not imply a cringing or slavish feeling, but grow out of the warning in Hebrews href="/desk/?q=heb+12:25&sr=1">Hebrews 12:25, which runs through the two following verses, and implies that the catastrophe of Hebrews 12:27will be final, leaving no more opportunity to retrieve the refusal of God's invitation to the privileges of the new covenant, or the relapse into the superseded economy of Judaism. [source]
First aorist passive indicative of μετατιτημι metatithēmi old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. That he should not see death Here again του tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). He was not found Imperfect passive of ευρισκω heuriskō from Genesis 5:24. Was still not found. Translated First aorist active of same verb as μετετετη metetethē just before. Translation Substantive from the same verb μετατιτημι metatithēmi used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word “metathesis.” He hath had witness borne him Perfect passive indicative of μαρτυρεω martureō stands on record still, “he has been testified to.” That he had been well-pleasing unto God Perfect active infinitive of ευαρεστεω euaresteō late compound from ευαρεστος euarestos (well-pleasing), in N.T. only in Hebrews 11:5.; Hebrews 13:16. With dative case τεωι theōi Quoted here from Genesis 5:22, Genesis 5:24. The word is common of a servant pleasing his master. [source]
Genitive absolute with present passive participle of μετατιτημι metatithēmi old word to transfer (Galatians 1:6). A change Old substantive from μετατιτημι metatithēmi In N.T. only in Heb. (Hebrews 7:12; Hebrews 11:5; Hebrews 12:27). God‘s choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by “the order of Aaron” (την ταχιν Ααρων tēn taxin Aarōn). [source]
Genitive absolute with present active participle of δηλοω dēloō to make plain. Used as in Hebrews 12:27. The way into the Holy place Here as in Hebrews 9:12, Hebrews 9:25 των αγιων tōn hagiōn is used for the very Presence of God as in Hebrews 8:2 and is in the objective genitive. οδον Hodon is the accusative of general reference with the infinitive. Hath not yet been made manifest Perfect passive infinitive of πανεροω phaneroō to make plain Another genitive absolute with present active participle of εχω echō (having standing στασιν stasin), “the first tabernacle still having a place.” The veil at the entrance kept the people out of the first tent as the second veil (Hebrews 9:3) kept the priests out of the Holy of Holies (the very Presence of God). [source]