The Meaning of Hebrews 12:18 Explained

Hebrews 12:18

KJV: For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

YLT: For ye came not near to the mount touched and scorched with fire, and to blackness, and darkness, and tempest,

Darby: For ye have not come to the mount that might be touched and was all on fire, and to obscurity, and darkness, and tempest,

ASV: For ye are not come unto a mount that might be touched, and that burned with fire, and unto blackness, and darkness, and tempest,

KJV Reverse Interlinear

For  ye are  not  come  unto the mount  that might be touched,  and  that burned  with fire,  nor  unto blackness,  and  darkness,  and  tempest, 

What does Hebrews 12:18 Mean?

Context Summary

Hebrews 12:18-29 - Hearken To God's Latest Word
Sinai rocked with earthquake and burned with fire. None might touch it without incurring the death penalty. How much better our Christian heritage! Not a lonely mountain, but a city and commonwealth of holy souls. Not bands of worshipers gathered from the land of Canaan, but hosts of angels, the spirits of just men; and our blessed Lord Himself. For the blood of animals, the blood of Jesus; for the Old Covenant, the New; for Abel's death beside his altar, the Savior's death on the cross.
Notice the writer does not say that we shall, but that we are come, Hebrews 12:22. Already, in our holiest moments, we are part of that great throng to which so many of our beloved have gone. Around us the most stable structures are being tested and some are crumbling to the ground. As they fall they show that their service was transient. But as the scaffolding is taken down, the true building-the City of God-emerges. [source]

Chapter Summary: Hebrews 12

1  An exhortation to constant faith, patience, and godliness by Christ's example
22  A commendation of the new covenant

Greek Commentary for Hebrews 12:18

Ye are not come [ου προσεληλυτατε]
Perfect active indicative of προσερχομαι — proserchomai There is no word here in the Greek for “a mount” like ορει — orei in Hebrews 12:20, Hebrews 12:22 (and Exodus 19:12.; Deuteronomy 4:11), but it is clearly understood since the dative participles agree with it unless they be taken as descriptive of πυρι — puri (“a palpable and kindled fire “ when πυρι — puri would be the dative case after προσεληλυτατε — proselēluthate). That might be touched Present passive participle (dative case) of πσηλαπαω — psēlaphaō old verb to handle, to touch (Luke 24:39). That burned with fire Perfect passive participle of καιω — kaiō old verb to burn, with instrumental case πυρι — puri (fire), unless the other view (above) is correct. [source]
[]
d Following this allusion to Esau, and perhaps suggested by it, is a passage setting forth the privileges of the Christian birthright and of Christian citizenship in contrast with those under the old covenant. [source]
The mount that might be touched and that burned with fire [ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ]
Ὄρει mountis omitted by the best texts, but should be understood. Ψηλαφᾶν is rare in N.T. and lxx; fairly frequent in Class. Radically, it is akin to ψᾶν , to rub, wipe; hence feeling on the surface, as Genesis 27:12, Genesis 27:21, Genesis 27:22, lxx: a touch which communicates only a superficial effect. It need not imply contact with an object at all, but simply the movement of the hands feeling after something. Hence often of the groping of the blind, as Deuteronomy 28:29; Isaiah 59:10; Job 5:14. Appropriate here as indicating mere superficial contact. The present participle that is being touched, means simply that the mountain was something material and tangible. The A.V. which might be touched, although not literally correct, conveys the true sense. [source]
That burned with fire [κεκαυμένῳ πυρὶ]
See Exodus 19:18; Deuteronomy 4:11; Deuteronomy 5:4; Deuteronomy 9:15. The participle is passive, set on fire; kindled with fire: not attributive of πυρὶ , enkindled fire. [source]
Blackness, darkness, tempest [γνόφῳ, ζόφῳ, θυέλλῃ]
Γνόφος (N.T.o) and ζόφος (elsewhere only 2Peter and Jude) belong to the same family. As distinguished from σκότος darknessthat conceals, as opposed to light, these words signify half-darkness, gloom, nebulousness; as the darkness of evening or the gathering gloom of death. It is a darkness which does not entirely conceal color. Thus δνόφος , the earlier and poetic form of γνόφος , is used by Homer of water which appears dark against the underlying rock, or is tinged by mire. Γνόφος and σκότος appear together, Exodus 10:22; Exodus 14:20; Deuteronomy 4:11; Deuteronomy 5:22. Γνόφος alone, Exodus 20:21. Ζόφος only in the later version of Symmachus. See on John 1:5. Θύελλα N.T.ofrom θύειν toboil or foam. It is a brief, violent, sudden, destructive blast, sometimes working upward and carrying objects into the upper air; hence found with ἀείρειν tolift and ἀναρπάζειν tosnatch up (see Hom. Od. xx. 63). It may also come from above and dash down to the ground (Hom. Il. xii. 253). Sometimes it indicates the mere force of the wind, as ἀνέμοιο θύελλα (Hom. Od. xii. 409; Il. vi. 346). [source]

Reverse Greek Commentary Search for Hebrews 12:18

Luke 24:39 Handle [ψηλαφήσατε]
Compare 1 John 1:1. The word occurs also Acts 17:27; Hebrews 12:18. “It never expresses the so handling an object as to exercise a moulding, modifying influence upon it, but at most a feeling of its surface; this, it may be, with the intention of learning its composition (Genesis 27:12, Genesis 27:21, Genesis 27:22); while, not seldom, it signifies no more than a feeling for or after an object, without any actual coming in contact with it at all” (Trench, “Synonyms”). Compare Acts 17:27. Used of groping in the dark, Job 5:14:; of the blind, Isaiah 59:10; Deuteronomy 28:29; Judges, Judges 16:26. See on Hebrews 12:18. [source]
Acts 17:27 If haply they might feel after him [ει αρα γε πσηλαπησειαν αυτον]
First aorist active (Aeolic form) optative of πσηλαπαω — psēlaphaō old verb from πσαω — psaō to touch. So used by the Risen Jesus in his challenge to the disciples (Luke 24:39), by the Apostle John of his personal contact with Jesus (1 John 1:1), of the contact with Mount Sinai (Hebrews 12:18). Here it pictures the blind groping of the darkened heathen mind after God to “find him” Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with ει — ei is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, Grammar, p. 1021). Note also αρα γε — ara geō the inferential particle αρα — ara with the delicate intensive particle γε — geō Though he is not far from each one of us (και γε ου μακραν απο ενος εκαστου ημων υπαρχοντα — kai geō ou makran apo henos hekastou hēmōn huparchonta). More exactly with B L (και γε — kai geō instead of καιτοι — kaitoi or καιτοι γε — kaitoi geō), “and yet being not far from each one of us,” a direct statement rather than a concessive one. The participle υπαρχοντα — huparchonta agrees with αυτον — auton and the negative ου — ou rather than the usual με — me with the participle makes an emphatic negative. Note also the intensive particle γε — geō f0). [source]
Hebrews 12:24 The mediator of the new covenant [διαθήκης νέας μεσίτῃ]
See Hebrews 7:22; Hebrews 8:6, Hebrews 8:8, Hebrews 8:9, Hebrews 8:10; Hebrews 9:15. For covenant, see on Hebrews 9:6ff. For the new covenant, rend. a new covenant. Νέα newonly here applied to the covenant in N.T. The word elsewhere is καινή . For the distinction, see on Matthew 26:29. It is better not to press the distinction, since νεός , in certain cases, clearly has the sense of quality rather than of time, as 1 Corinthians 5:7; Colossians 3:10, and probably here, where to confine the sense to recent would seem to limit it unduly. In the light of all that the writer has said respecting the better quality of the Christian covenant, superseding the old, outworn, insufficient covenant, he may naturally be supposed to have had in mind something besides its mere recentness. Moreover, all through the contrast from Hebrews 12:18, the thought of earlier and later is not once touched, but only that of inferior and better; repellency and invitation; terrors and delights; fear and confidence. Note that the privilege of approaching the Mediator in person is emphasized. [source]
Hebrews 12:20 Touch [θίγῃ]
Elsewhere in N.T. only Hebrews 11:28and Colossians 2:21. lxx only Exodus 19:12. It implies a touching or grasping which affects the object (comp. Hebrews 12:18on ψηλαφᾶν ). In Class. often of touching or handling some sacred object which may be desecrated by the one who lays hands on it. See Soph. Philoct. 667; Oed. Tyr. 891,899. So here, the touch of the mountain was profanation. [source]
Hebrews 12:14 Follow after peace [ειρηνην διωκετε]
Give peace a chase as if in a hunt. With all men Like Paul‘s use of διωκω — diōkō with ειρηνην — eirēnēn in Romans 14:19 and his to εχ υμων — ex humōn (so far as proceeds from you) in Hebrews 12:18. This lesson the whole world needs including Christians. Sanctification Consecration as in 1 Thessalonians 4:7; Romans 6:19, etc. Without which Ablative case of the relative with χωρις — chōris (post positive here). About seeing God compare Matthew 5:8 where we have καταροι — katharoi f0). [source]
Hebrews 12:22 But [αλλα]
Sharp contrast to Hebrews 12:18 with same form προσεληλυτατε — proselēluthate Unto Mount Zion Dative case of ορος — oros as with the other substantives. In contrast to Mount Sinai (Hebrews 12:18-21). Paul has contrasted Mount Sinai (present Jerusalem) with the Jerusalem above (heaven) in Galatians 4:21-31. City As in Hebrews 11:10, Hebrews 11:16. Heaven is termed thus a spiritual mountain and city. The heavenly Jerusalem See Hebrews 11:10, Hebrews 11:16; Isaiah 60:14. Innumerable hosts of angels “Myriads of angels.” Μυριας — Murias is an old word (from μυριος — murios 1 Corinthians 4:15) as in Luke 12:1. [source]
2 Peter 2:4 Angels when they sinned [αγγελων αμαρτησαντων]
Genitive case after επεισατο — epheisato (first aorist middle indicative of πειδομαι — pheidomai) and anarthrous (so more emphatic, even angels), first aorist active participle of αμαρτανω — hamartanō “having sinned.”Cast them down to hell (ταρταρωσας — tartarōsas). First aorist active participle of ταρταροω — tartaroō late word (from ταρταρος — tartaros old word in Homer, Pindar, lxx Job 40:15; 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος — Tartaros occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews.Committed First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
2 Peter 2:4 Committed [παρεδωκεν]
First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
2 Peter 2:4 To pits of darkness [σειροις ζοπου]
οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination. [source]
1 John 5:18 Toucheth [ἅπτεται]
See on John 20:17, the only other passage in John's writings where the verb occurs. Both this verb and θιγγάνω (Colossians 2:21; Hebrews 11:28; Hebrews 12:20) express a touch which exerts a modifying influence upon the object, though θιγγάνω indicates rather a superficial touch. On ψηλαφάω (Acts 27:27; Hebrews 12:18; 1 John 1:1), see on Luke 24:39. Compare Colossians 2:21. The idea here is layeth not hold of him. [source]

What do the individual words in Hebrews 12:18 mean?

Not for you have come to [that] being touched and having been kindled with fire to darkness to gloom to storm
Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ καὶ κεκαυμένῳ πυρὶ γνόφῳ ζόφῳ θυέλλῃ

προσεληλύθατε  you  have  come  to 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: προσέρχομαι  
Sense: to come to, approach.
ψηλαφωμένῳ  [that]  being  touched 
Parse: Verb, Present Participle Middle or Passive, Dative Neuter Singular
Root: ψηλαφάω  
Sense: to handle, touch and feel.
κεκαυμένῳ  having  been  kindled 
Parse: Verb, Perfect Participle Middle or Passive, Dative Neuter Singular
Root: καίω  
Sense: to set on fire, light, burning.
πυρὶ  with  fire 
Parse: Noun, Dative Neuter Singular
Root: πῦρ  
Sense: fire.
γνόφῳ  to  darkness 
Parse: Noun, Dative Masculine Singular
Root: γνόφος  
Sense: darkness, gloom.
ζόφῳ  to  gloom 
Parse: Noun, Dative Masculine Singular
Root: ζόφος  
Sense: darkness, blackness.
θυέλλῃ  to  storm 
Parse: Noun, Dative Feminine Singular
Root: θύελλα  
Sense: a sudden storm, tempest, whirlwind.