KJV: Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
YLT: in which God, more abundantly willing to shew to the heirs of the promise the immutability of his counsel, did interpose by an oath,
Darby: Wherein God, willing to shew more abundantly to the heirs of the promise the unchangeableness of his purpose, intervened by an oath,
ASV: Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath;
| περισσότερον | more abundantly |
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Parse: Adjective, Accusative Neuter Singular, Comparative Root: περισσός Sense: exceeding some number or measure or rank or need. |
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| βουλόμενος | desiring |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐπιδεῖξαι | to show |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιδείκνυμι Sense: to exhibit, show. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κληρονόμοις | heirs |
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Parse: Noun, Dative Masculine Plural Root: κληρονόμος Sense: one who receives by lot, an heir. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπαγγελίας | promise |
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Parse: Noun, Genitive Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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| ἀμετάθετον | unchangeableness |
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Parse: Adjective, Accusative Neuter Singular Root: ἀμετάθετος Sense: not transposed, not to be transferred, fixed, unalterable. |
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| βουλῆς | purpose |
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Parse: Noun, Genitive Feminine Singular Root: βουλή Sense: counsel, purpose. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐμεσίτευσεν | guaranteed [it] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: μεσιτεύω Sense: to act as a mediator between litigating or covenanting parties. |
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| ὅρκῳ | by an oath |
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Parse: Noun, Dative Masculine Singular Root: ὅρκος Sense: that which has been pledged or promised with an oath. |
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Greek Commentary for Hebrews 6:17
First aorist active infinitive of επιδεικνυμι epideiknumi to show in addition The immutability of his counsel Late compound verbal neuter singular (alpha privative and μετατιτημι metatithēmi to change), “the unchangeableness of his will.” Interposed First aorist active indicative of μεσιτευω mesiteuō late verb from μεσιτης mesitēs mediator (Hebrews 8:6), to act as mediator or sponsor or surety, intransitively to pledge one‘s self as surety, here only in the N.T. With an oath Instrumental case of ορκος horkos (from ερκος herkos an enclosure), Matthew 14:7, Matthew 14:9. [source]
Referring to the whole previous clause. In accordance with this universal human custom. [source]
Rend. being minded. See on Matthew 1:19. [source]
The adjective used substantively. Only here and Hebrews 6:18. [source]
Rend. interposed or mediated. Comp. μεσίτης mediatorFrom μέσος midstPlaced himself between himself and the heritors of the promise. [source]
Reverse Greek Commentary Search for Hebrews 6:17
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER- -DIVIDER- Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER- -DIVIDER- Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER- receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER- to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER- advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER- (Demosth., “Olynth.,” 2:20). -DIVIDER- In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER- to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER- to put her away secretly. -DIVIDER- -DIVIDER- Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER- ( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER- ( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER- ( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER- -DIVIDER- In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]
See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable. In which it is impossible for God to lie Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται Theon is accusative of general reference with πσευδομαι pseusasthai first aorist middle infinitive of ινα εχωμεν pseudomai That we may have Purpose clause with εχω hina and the present active subjunctive of ισχυραν παρακλησιν echō “that we may keep on having.” Strong consolation “Strong encouragement” by those two immutable things. Who have fled for refuge Articular effective second aorist active participle of κρατησαι katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). To lay hold of First aorist active (single act) infinitive of προκειμενης krateō in contrast with present tense in Hebrews 4:14 (hold fast). Set before us Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2). [source]