The Meaning of Hebrews 6:11 Explained

Hebrews 6:11

KJV: And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

YLT: and we desire each one of you the same diligence to shew, unto the full assurance of the hope unto the end,

Darby: But we desire earnestly that each one of you shew the same diligence to the full assurance of hope unto the end;

ASV: And we desire that each one of you may show the same diligence unto the fulness of hope even to the end:

KJV Reverse Interlinear

And  we desire  that every one  of you  do shew  the same  diligence  to  the full assurance  of hope  unto  the end: 

What does Hebrews 6:11 Mean?

Context Summary

Hebrews 6:9-20 - "the Hope Set Before Us"
The keynote of this passage is patient continuance. We should seek not only faith but its accompaniments. It is not enough to manifest faith, hope and love, but to continue to do so unto the end. Notice that the two conditions on which the promises are inherited are faith and patience.
These truths are enforced by the example of Abraham. He believed God and patiently endured. Your prayers cannot be lost, as ships at sea; they will make harbor at last, laden with golden freight. God's promise and oath are a double door, behind which they who have fled for refuge are safe-a double window beyond which all noise dies down. The allusion is either to the cities of refuge, or to a ship safely riding out the storm. Hope is sure, because the anchor has fastened in a sure ground; steadfast, because its cable will not snap in the strain; and entering, etc., because it unites us to the unseen. Jesus has taken our anchor into the inner harbor, and has dropped it down into the clear, still water there. [source]

Chapter Summary: Hebrews 6

1  He exhorts not to fall back from the faith;
11  but to be steadfast,
12  diligent, and patient to wait upon God;
13  because God is most sure in his promise

Greek Commentary for Hebrews 6:11

And we desire [επιτυμουμεν δε]
Literary plural again like πεπεισμετα — pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes For πληροπορια — plērophoria see 1 Thessalonians 1:5; Colossians 2:2. To the end As in Hebrews 3:6, Hebrews 3:14. [source]
We desire [ἐπιθυμοῦμεν]
Strongly, earnestly. Comp. Matthew 13:17; Luke 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works. [source]
Each [ἕκαστον]
He is concerned, not only for the body of believers, but for each member. [source]
To the full assurance of hope unto the end [πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους]
That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24. For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. [source]

Reverse Greek Commentary Search for Hebrews 6:11

Luke 1:1 Which have been fulfilled [των πεπληρωπορημενων]
Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
Luke 1:1 Many [πολλοι]
How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark‘s Gospel. Undoubtedly he had other written sources. Have taken in hand A literal translation of επιχειρεω — epicheireō (from χειρ — cheir hand and επι — epi upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark‘s Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke‘s book. That motive influences every author and thus progress is made.To draw up, a narrative (αναταχασται διηγησιν — anataxasthai diēgēsin). Ingressive aorist middle infinitive. This verb αναταχασται — anataxasthai has been found only in Plutarch‘s Moral. 968 CD about an elephant “rehearsing” by moonlight certain tricks it had been taught (Moulton and Milligan, Vocabulary). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of τασσω — tassō a common verb for arranging things in proper order and ανα — ana again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. “The expression points to a connected series of narratives in some order (ταχις — taxis), topical or chronological rather than to isolated narratives” (Bruce). “They had produced something more than mere notes or anecdotes” (Plummer). Διηγησις — Diēgēsis means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates.Which have been fulfilled Perfect passive participle from πληροπορεω — plērophoreō and that from πληρης — plērēs (full) and περω — pherō (to bring). Hence to bring or make full. The verb is rare outside of the lxx and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (Light from the Ancient East, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans 4:21; Romans 14:5; Hebrews 6:11; Hebrews 10:22). When used of things it has the notion of completing or finishing (2 Timothy 4:5, 2 Timothy 4:17). Luke is here speaking of “matters” Luke may refer to the matters connected with Christ‘s life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge “concerning the things which have become widely known among us Christians.” In Colossians 2:2 we have “fulness of understanding” In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ. [source]
John 13:1 Unto the end [εἰς τέλος]
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
Colossians 2:2 Full assurance [πληροφορίας]
Or fullness. See Hebrews 6:11; Hebrews 10:22. [source]
Colossians 2:2 Being knit together [συνβιβαστεντες]
First aorist passive participle of συνβιβαζω — sunbibazō old verb, causal of βαινω — bainō to make go together, to coalesce in argument (Acts 16:10), in spiritual growth (Colossians 2:19), in love as here. Love is the συνδεσμος — sundesmos (Colossians 3:14) that binds all together. Unto all riches (εις παν πλουτος — eis pan ploutos). Probably some distinction intended between εν — en (in love as the sphere) and εις — eis (unto as the goal). Of the full assurance of understanding On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
Colossians 2:2 Of the full assurance of understanding [της πληροποριας της συνεσεως]
On πληροπορια — plērophoria see note on 1 Thessalonians 1:5. From πληροπορεω — plērophoreō (see note on Luke 1:1) and only in N.T. (1 Thessalonians 1:5; Colossians 2:2; Hebrews 6:11; Hebrews 10:22), Clement of Rome (Cor. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one‘s mental powers. That they may know (εις επιγνωσιν — eis epignōsin). “Unto full knowledge.” This use of επιγνωσις — epignōsis (full, additional knowledge) is Paul‘s reply to the Gnostics with the limited and perverted γνωσις — gnōsis (knowledge). The mystery of God, even Christ The MSS. differ widely here, but this is Westcott and Hort‘s reading. Genitive (objective) with Χριστου — epignōsin and Christou in apposition. Christ is “the mystery of God,” but no longer hidden, but manifested (Colossians 1:26) and meant for us to know to the fulness of our capacity. [source]
1 Thessalonians 1:5 Assurance [πληροφορίᾳ]
Assured persuasion of the preacher that the message was divine. The word not in pre-Christian Greek writers, nor in lxx. Only in one other passage in Paul, Colossians 2:2. See Hebrews 6:11; Hebrews 10:22. [source]
1 Thessalonians 1:5 Not only - but also [ουκμονον αλλα και]
Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 Holy Spirit []
and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Thessalonians 1:5 much assurance []
. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
Hebrews 10:23 Profession of our faith [τὴν ὁμολογίαν τῆς ἐλπίδος]
Rend. “confession of our hope.” Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12, 1 Timothy 6:13. The phrase confession of hope N.T.oThey are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11, Hebrews 6:18; Hebrews 7:19. Hope is here = the object of hope. [source]
Hebrews 10:22 In full assurance of faith [ἐν πληροφορίᾳ πίστεως]
Full conviction engendered by faith. See on Hebrews 6:11. Faith is the basis of all right relation to God. [source]
Hebrews 10:22 Let us draw near [προσερχωμετα]
Present middle volitive subjunctive as in Hebrews 4:16 with which exhortation the discussion began. There are three exhortations in Hebrews 10:22-25 (Let us draw near, προσερχωμετα — proserchōmetha let us hold fast, κατεχωμεν — katechōmen let us consider one another, κατανοωμεν αλληλους — katanoōmen allēlous). Four items are added to this first exhortation. With a true heart With loyalty and fealty. In fulness of faith See Hebrews 6:11 for this very phrase. Having our hearts sprinkled from an evil conscience Perfect passive participle of ραντιζω — rantizō with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (Hebrews 9:18-22) and the shedding of Christ‘s blood for the cleansing of our consciences (Hebrews 10:1-4). Cf. 1 Peter 1:2 for “the sprinkling of the blood of Jesus Christ.” Our body washed with pure water Perfect passive (or middle) of λουω — louō old verb to bathe, to wash. Accusative also retained if passive. υδατι — Hudati can be either locative (in) or instrumental (with). See Ephesians 5:26; Titus 3:5 for the use of λουτρον — loutron If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ. [source]
Jude 1:3 When I gave all diligence [πᾶσαν σπουδὴν ποιούμενος]
Lit., making all diligence; the phrase found only here. In Hebrews 6:11, we find “shew diligence” ( ἐνδεικνυσθαι )and in 2 Peter 1:5, “adding diligence.” See note there. [source]

What do the individual words in Hebrews 6:11 mean?

We desire now each of you the same to show earnestness toward full assurance of the hope unto [the] end
Ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους

Ἐπιθυμοῦμεν  We  desire 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἐπιθυμέω  
Sense: to turn upon a thing.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἕκαστον  each 
Parse: Adjective, Accusative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
αὐτὴν  same 
Parse: Personal / Possessive Pronoun, Accusative Feminine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐνδείκνυσθαι  to  show 
Parse: Verb, Present Infinitive Middle
Root: ἐνδείκνυμι  
Sense: to point out.
σπουδὴν  earnestness 
Parse: Noun, Accusative Feminine Singular
Root: σπουδή  
Sense: haste, with haste.
πρὸς  toward 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
πληροφορίαν  full  assurance 
Parse: Noun, Accusative Feminine Singular
Root: πληροφορία  
Sense: full assurance, most certain confidence.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐλπίδος  hope 
Parse: Noun, Genitive Feminine Singular
Root: ἐλπίς  
Sense: expectation of evil, fear.
ἄχρι  unto 
Parse: Preposition
Root: ἄχρι  
Sense: until, unto, etc.
τέλους  [the]  end 
Parse: Noun, Genitive Neuter Singular
Root: τέλος  
Sense: end.