KJV: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
YLT: which we have, as an anchor of the soul, both sure and stedfast, and entering into that within the vail,
Darby: which we have as anchor of the soul, both secure and firm, and entering into that within the veil,
ASV: which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil;
| ἄγκυραν | an anchor |
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Parse: Noun, Accusative Feminine Singular Root: ἄγκυρα Sense: an anchor. |
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| ἔχομεν | we have |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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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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| ψυχῆς | soul |
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Parse: Noun, Genitive Feminine Singular Root: ψυχή Sense: breath. |
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| ἀσφαλῆ | sure |
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Parse: Adjective, Accusative Feminine Singular Root: ἀσφαλής Sense: firm (that which can be relied on). |
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| τε | both |
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Parse: Conjunction Root: τέ Sense: not only … but also. |
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| βεβαίαν | unshakable |
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Parse: Adjective, Accusative Feminine Singular Root: βέβαιος Sense: stable, fast, firm. |
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| εἰσερχομένην | entering |
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Parse: Verb, Present Participle Middle or Passive, Accusative Feminine Singular Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | that |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐσώτερον | within |
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Parse: Adjective, Accusative Neuter Singular, Comparative Root: ἐσώτερος Sense: inner. |
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| καταπετάσματος | veil |
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Parse: Noun, Genitive Neuter Singular Root: καταπέτασμα Sense: a veil spread out, a curtain. |
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Greek Commentary for Hebrews 6:19
Which hope. What would life be without this blessed hope based on Christ as our Redeemer? As an anchor of the soul Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19). Both sure and steadfast This anchor of hope will not slip (alpha privative and σπαλλω sphallō to totter) or lose its grip That which is within the veil The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters. [source]
The same figure is implied 1 Timothy 1:19. [source]
The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not σφάλλειν tomake totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Βεβαίαν sustainingone's steps in going ( βαίνεν togo )breaking down under what steps upon it. [source]
Const. the participle εἰσερχομένην enteringwith anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν “the inner prison,” Acts 16:24. Καταπέτασμα veiloClass. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine. [source]
Reverse Greek Commentary Search for Hebrews 6:19
The comparative form from the adverb εσω esō (within), Ionic and old Attic for εισω eisō In the lxx, but in the N.T. only here and Hebrews 6:19. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century a.d. [source]
Genitive absolute of present middle participle of δυναμαι dunamai with negative μη mē and second aorist active infinitive of γινωσκω ginōskō The certainty (το ασπαλες to asphales). Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. Into the castle Koiné{[28928]}š word from παρεμβαλλω paremballō to cast in by the side of, to assign soldiers a place, to encamp (see note on Luke 19:43). So παρεμβολη parembolē comes to mean an interpolation, then an army drawn up (Hebrews 11:34), but mainly an encampment (Hebrews 13:11, Hebrews 13:13), frequent in Polybius and lxx. So here barracks of the Roman soldiers in the tower of Antonia as in Acts 21:37; Acts 21:22: Acts 21:24; Acts 23:10, Acts 23:16, Acts 23:32. [source]
Neuter articular adjective from α a privative and σπαλλω sphallō to make totter or fall. Old word, in the N.T. only in Acts 21:34; Acts 22:30; Acts 25:26; Philemon 3:1; Hebrews 6:19. [source]
Old word from αγκη agkē In N.T. only in this chapter, with ριπτω rhiptō here, with εκτεινω ekteinō in Acts 27:30, with περιαιρεω periaireō in Acts 27:40; and Hebrews 6:19 (figuratively of hope). From the stern (εκ πρυμνης ek prumnēs). Old word, but in N.T. only in Mark 4:38; here and 41 in contrast with πρωιρα prōira (prow). The usual practice was and is to anchor by the bows. “With a view to running the ship ashore anchoring from the stern would, it is said, be best” (Page). Nelson is quoted as saying that he had been reading Acts 27 the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. Wished for the day Imperfect middle, kept on praying for “day to come” (ημεραν γενεσται hēmeran genesthai) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach. [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 first veil opened from outside into the Holy Place, the second veil opened from the Holy Place into the Holy of Holies The word καταπετασμα katapetasma is from καταπεταννυμι katapetannumi to spread down, and we have already had it in Hebrews 6:19. Cf. also Matthew 27:51. [source]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]