KJV: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
YLT: that through two immutable things, in which it is impossible for God to lie, a strong comfort we may have who did flee for refuge to lay hold on the hope set before us,
Darby: that by two unchangeable things, in which it was impossible that God should lie, we might have a strong encouragement, who have fled for refuge to lay hold on the hope set before us,
ASV: that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us:
| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| δύο | two |
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Parse: Adjective, Genitive Neuter Plural Root: δύο Sense: the two, the twain. |
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| πραγμάτων | things |
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Parse: Noun, Genitive Neuter Plural Root: πρᾶγμα Sense: that which has been done, a deed, an accomplished fact. |
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| ἀμεταθέτων | unchangeable |
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Parse: Adjective, Genitive Neuter Plural Root: ἀμετάθετος Sense: not transposed, not to be transferred, fixed, unalterable. |
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| ἀδύνατον | [it is] impossible |
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Parse: Adjective, Nominative Neuter Singular Root: ἀδύνατος Sense: without strength, impotent, powerless, weakly, disabled. |
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| ψεύσασθαι | to lie |
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Parse: Verb, Aorist Infinitive Middle Root: ψεύδομαι Sense: to lie, to speak deliberate falsehoods. |
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| [τὸν] | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεόν | [for] God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἰσχυρὰν | strong |
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Parse: Adjective, Accusative Feminine Singular Root: ἰσχυρός Sense: strong, mighty. |
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| παράκλησιν | encouragement |
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Parse: Noun, Accusative Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
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| ἔχωμεν | we may have |
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Parse: Verb, Present Subjunctive Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| καταφυγόντες | having fled for refuge |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: καταφεύγω Sense: to flee away, flee for refuge. |
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| κρατῆσαι | to take hold |
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Parse: Verb, Aorist Infinitive Active Root: κρατέω Sense: to have power, be powerful. |
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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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| προκειμένης | being set before [us] |
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Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: πρόκειμαι Sense: to lie or be placed before (a person or a thing) or in front of. |
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| ἐλπίδος | hope |
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Parse: Noun, Genitive Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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Greek Commentary for Hebrews 6:18
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]
His word and his oath. [source]
Ἰσχιρὸς strongimplies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luke 6:24; see on 1 Corinthians 14:3. [source]
Only here and Acts 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν toflee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, “Whoever flees ( φεύγων ) and betakes himself for refuge ( καταφύγῃ ) to them, receives wrong from no one.” So Xen., Hellen. 1,6, 16: “Conon fled ( ἔφευγε ) in swift vessels, and betakes himself for refuge ( καταφεύγει ) to Mitylene.” [source]
For κρατῆσαι tolay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lyingbefore or set before; destined or appointed. Mostly in Hebrews. Comp. 2 Corinthians 8:12; Judges 1:7. [source]
Reverse Greek Commentary Search for Hebrews 6:18
Second aorist (effective) active indicative of καταπευγω katapheugō old verb, but in the N.T. only here and Hebrews 6:18. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew 10:23). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another Regio), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in b.c. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. The region round about (την περιχωρον tēn perichōron) was “a high table land, ill-watered, bleak, but suited for sheep pasture” (Page). [source]
The error of the A.V. consists in regarding πρό in πρόκειται as indicating priority in time; be first; whereas it signifies position, before one; as “the hope, or the race, or the joy which is set before us.” Hebrews 6:18; Hebrews 12:1, Hebrews 12:2; or “the example which is set forth,” Judges 1:7. Hence Rev., correctly, if the readiness is there. [source]
Hope for the object of hope, as Romans 8:24; Colossians 1:5; Hebrews 6:18; Titus 2:13. The phrase means that good which righteousness causes us to hope for. Comp. hope of the calling (Ephesians 1:18; Ephesians 4:4): hope of the gospel (Colossians 1:23). [source]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18. [source]
Ἁψευδὴς N.T.oOnce in lxx, Wisd. 7:17. Comp. Romans 3:4; Hebrews 6:18. Paul expresses the idea positively, by ἀληθής truthful Romans 3:4. [source]
The adjective used substantively. Only here and Hebrews 6:18. [source]
Instead of a specific word for race ( δρόμος ), the general term contest is used. For προκείμενον setbefore, see on Hebrews 6:18. [source]
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]
The author now gives a second (the first in Hebrews 8:1-6) resumé of the five arguments concerning the superior priestly work of Christ (Hebrews 10:19-25) coupled with an earnest exhortation like that in Hebrews 4:14-16, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3). Boldness This is the dominant note all through the Epistle (Hebrews 3:6; Hebrews 4:16; Hebrews 10:19, Hebrews 6:18-2007). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. Into the holy place That is, the heavenly sanctuary where Jesus is (1713512752_1). This is the better sanctuary (Hebrews 9:1-12). By the blood of Jesus This is the better sacrifice just discussed (9:13-10:18). [source]
Another parenthesis. First aorist active indicative of τελειοω teleioō See Hebrews 7:11. And yet law is necessary. A bringing in thereupon An old double compound Here only in N.T. Used by Josephus (Ant. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. Of a better hope This better hope (Hebrews 6:18-20) does bring us near to God (εγγιζομεν τωι τεωι eggizomen tōi theōi) as we come close to God‘s throne through Christ (Hebrews 4:16). [source]
Strong word as in Hebrews 6:4, Hebrews 6:18. See Romans 8:8 for same idea with αρεσαι aresai Must believe Moral necessity to have faith (trust, πιστευω pisteuō). This is true in business also (banks, for instance). That he is The very existence of God is a matter of intelligent faith (Romans 1:19.) So that men are left without excuse. He is a rewarder Rather, “becomes a rewarder” (present middle indicative of γινομαι ginomai not of ειμι eimi). Only N.T. example of μισταποδοτης misthapodotēs late and rare double compound (one papyrus example, from μιστος misthos (reward) and αποδιδωμι apodidōmi (to pay back) like μισταποδοσια misthapodosia (Hebrews 10:35; Hebrews 11:26). Seek after That seek out God. [source]
Triple compound inferential participle We as well as “these all” of Hebrews 11:39 and all the more because of the “something better” given us in the actual coming of Christ. Compassed about (εχω echontes perikeimenon). Literally, “having (περικειμενον echontes present active participle of περικειμαι echō) lying around us” (νεπος μαρτυρων perikeimenon present middle participle of Νεπελη perikeimai old verb as in Luke 17:2). Cloud of witnesses (μαρτυρες nephos marturōn). Old word (Latin nubes), here only in the N.T., for vast mass of clouds. τεαται Nephelē is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The αποτεμενοι martures here are not mere spectators (αποτιτημι theatai), but testifiers (witnesses) who testify from their own experience (Hebrews 11:2, Hebrews 11:4, Hebrews 11:5, Hebrews 11:33, Hebrews 11:39) to God‘s fulfilling his promises as shown in chapter Heb 11. Laying aside (ογκον παντα apothemenoi). Second aorist-middle (indirect, from ourselves) participle of ενεγκειν περω apotithēmi old verb as in Colossians 3:8 (laying off old clothes). The runners ran in the stadium nearly naked. Every weight (πορτοσ βαρος ogkon panta). Old word (kin to την ευπεριστατον αμαρτιαν enegkein class="normal greek">ευ pherō) like περιιστημι phortos class="normal greek">τρεχωμεν baros Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. The sin which doth so easily beset us (τρεχω tēn euperistaton hamartian). “The easily besetting sin.” There are a dozen possible renderings of this double compound verbal from δι υπομονης eu well, and τον προκειμενον ημιν αγωνα periistēmi to place around or to stand around (intransitive). The Vulgate has circumstans nos peccatum (the sin standing around us). Probably this is the true idea here, “the easily encompassing (or surrounding) sin.” In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. Let us run (προκειμαι trechōmen). Present active volitive subjunctive of ημιν trechō “let us keep on running.” With patience (di' hupomonēs). Not with impatience, doubt, or despair. The race that is set before us (ton prokeimenon hēmin agōna). Note the article and the present middle participle of prokeimai old compound (already in Hebrews 6:18, and also in Hebrews 12:2). Dative case (hēmin) of personal interest. [source]
The author now takes up the main argument of the Epistle, already alluded to in Hebrews 1:3; Hebrews 2:17.; Hebrews 3:1, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3). Jesus is superior to the prophets (Hebrews 1:1-3), to angels (1:4-2:18), to Moses (3:1-4:13), he has already shown. Here he only terms Jesus “great” as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. Who hath passed through the heavens Perfect active participle of διερχομαι dierchomai state of completion. Jesus has passed through the upper heavens up to the throne of God (Hebrews 1:3) where he performs his function as our high priest. This idea will be developed later (Hebrews 6:19.; Hebrews 7:26-28; Hebrews 9:11., and Hebrews 9:24.). Jesus the Son of God The human name linked with his deity, clinching the argument already made (1:1-4:13). Let us hold fast our confession Present active volitive subjunctive of κρατεω krateō old verb (from κρατος kratos power), with genitive to cling to tenaciously as here and Hebrews 6:18 and also with the accusative (2 Thessalonians 2:15; Colossians 2:19). “Let us keep on holding fast.” This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (Hebrews 3:1) of Christ already made. Before making the five points of Christ‘s superior priestly work (better priest than Aaron, 5:1-7:25; under a better covenant, Hebrews 8:1-13; in a better sanctuary, Hebrews 9:1-12; offering a better sacrifice, 9:13-10:18; based on better promises, 10:19-12:3), the author gives a double exhortation (Hebrews 4:14-16) like that in Hebrews 2:1-4 to hold fast to the high priest (Hebrews 4:14.) and to make use of him (Hebrews 4:16). [source]
The αδυνατον adunaton (impossible) comes first in Hebrews 6:4 without εστιν estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω anakainizō (late verb, ανα καινος ana class="normal greek">ανακαινοω kainos here only in the N.T., but αδυνατον anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. Seeing they crucify to themselves afresh (τους παραπεσοντας anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω tous ανα parapesontas) of και παραδειγματιζοντας anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω ana - here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ. And put him to an open shame (παραδειγμα kai paradeigmatizontas). Present active participle of δειγματισαι paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19. [source]