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,
προσεληλύθατε | you have come to |
Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: προσέρχομαι Sense: to come to, approach. |
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ψηλαφωμένῳ | [that] being touched |
Parse: Verb, Present Participle Middle or Passive, Dative Neuter Singular Root: ψηλαφάω Sense: to handle, touch and feel. |
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κεκαυμένῳ | having been kindled |
Parse: Verb, Perfect Participle Middle or Passive, Dative Neuter Singular Root: καίω Sense: to set on fire, light, burning. |
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πυρὶ | with fire |
Parse: Noun, Dative Neuter Singular Root: πῦρ Sense: fire. |
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γνόφῳ | to darkness |
Parse: Noun, Dative Masculine Singular Root: γνόφος Sense: darkness, gloom. |
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ζόφῳ | to gloom |
Parse: Noun, Dative Masculine Singular Root: ζόφος Sense: darkness, blackness. |
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θυέλλῃ | to storm |
Parse: Noun, Dative Feminine Singular Root: θύελλα Sense: a sudden storm, tempest, whirlwind. |
Greek Commentary for Hebrews 12:18
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]
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]
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]
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
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]