KJV: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.
YLT: whose voice the earth shook then, and now hath he promised, saying, 'Yet once -- I shake not only the earth, but also the heaven;'
Darby: whose voice then shook the earth; but now he has promised, saying, Yet once will I shake not only the earth, but also the heaven.
ASV: whose voice then shook the earth: but now he hath promised, saying, Yet once more will I make to tremble not the earth only, but also the heaven.
| οὗ | whose |
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Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| φωνὴ | voice |
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Parse: Noun, Nominative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| γῆν | earth |
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Parse: Noun, Accusative Feminine Singular Root: γῆ Sense: arable land. |
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| ἐσάλευσεν | shook |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: σαλεύω Sense: a motion produced by winds, storms, waves, etc. |
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| τότε | at that time |
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Parse: Adverb Root: τότε Sense: then. |
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| νῦν | now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐπήγγελται | He has promised |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: ἐπαγγέλλομαι Sense: to announce that one is about to do or furnish something. |
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| λέγων | saying |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: λέγω Sense: to say, to speak. |
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| Ἔτι | Yet |
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Parse: Adverb Root: ἔτι Sense: yet, still. |
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| ἅπαξ | once [more] |
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Parse: Adverb Root: ἅπαξ Sense: once, one time. |
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| σείσω | will shake |
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Parse: Verb, Future Indicative Active, 1st Person Singular Root: σείω Sense: to shake, agitate, cause to tremble. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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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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| οὐρανόν | heaven |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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Greek Commentary for Hebrews 12:26
Old verb as in Matthew 11:7. He hath promised Perfect middle indicative of επαγγελλω epaggellō and it still holds. He quotes Haggai 2:6. Will I make to tremble Old and strong verb (here future active) σειω seiō to agitate, to cause to tremble as in Matthew 21:10. The author applies this “yet once more” (ετι απαχ eti hapax) and the reference to heaven (τον ουρανον ton ouranon) to the second and final “shaking” at the Second Coming of Jesus Christ for judgment (Hebrews 9:28). [source]
Connect, after the parenthesis, with speaketh better, etc., Hebrews 12:24. [source]
See on Luke 21:26, and comp. σάλος tossingor swell of the sea, Luke 21:25. See Judges 5:4; Psalm 113:7. [source]
See Haggai 2:6. The quotation is adapted from lxx, which reads: “Yet once will I shake the heaven and the earth and the sea and the dry land.” The Hebrew for “yet once” reads “yet a little while.” In Haggai's prophecy, he comforts the people for their sorrow that the second temple is so inferior to the first, predicting that Jehovah will move heaven and earth and sea and land, and will fill the house with his glory; and the glory of the latter house shall exceed that of the former. The discipline begun on Sinai will then have its consummation. This shaking of heaven and earth was typified by the material shaking at Sinai. The shaking predicted by the prophet is applied by our writer to the downfall of worldly powers before the kingdom of Christ, Hebrews 12:28; comp Hebrews 1:8, and see Zechariah 14. [source]
Reverse Greek Commentary Search for Hebrews 12:26
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]
By an earthquake most likely as in Acts 16:26, but none the less a token of God‘s presence and power (Psalm 114:7; Isaiah 2:19, Isaiah 2:21; Hebrews 12:26.). [source]
From σάλος the tossing or swell of the sea. See Luke 21:25. Comp. Matthew 11:7; Matthew 24:29; Acts 4:31; Hebrews 12:26. [source]
First aorist passive infinitive of σαλευω saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη mē and accusative of general reference υμας humas with the infinitive. From your mind (απο του νοος apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω throeō to cry aloud (from τροος throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε mēde Paul divides into three sources by μητε μητε μητε mēte, μητε δια λογου mēteμητε δι επιστολης ως δι ημων mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [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]
Lit., shaking. Used also of a tempest. See on Matthew 8:24, and compare Matthew 24:7. The word here is not necessarily confined to shaking the earth. In Matthew 24:29, it is predicted that the powers of the heavens shall be shaken ( σαλευθήσονται , see on Luke 21:26). Here also the heaven is removed (Revelation 6:14). Compare Hebrews 12:26, where the verb σείω toshake (kindred with σεισμὸς ) is used. [source]
“There came to pass” (second aorist middle indicative of γινομαι ginomai). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in Ezekiel 37:7; Ezekiel 38:19; Haggai 2:6; Mark 13:8; Hebrews 12:26.; Revelation 6:12; Revelation 16:18. [source]