Hebrews 12:18

Hebrews 12:18 in Multiple Translations

Berean Standard Bible BSB

For you have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom, and storm;

King James Version 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,

American Standard Version 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,

Bible in Basic English BBE

You have not come to a mountain which may be touched, and is burning with fire, and to a black cloud, and a dark smoke, and a violent wind,

Free Bible Version FBV

You haven't arrived at a physical mountain that can be touched, that burned with fire, to a stormy place of black darkness,

Geneva Bible 1599 GNV

For ye are not come vnto the mount that might be touched, nor vnto burning fire, nor to blacknes and darkenes, and tempest,

Young's Literal Translation YLT

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

World English Bible WEB

For you have not come to a mountain that might be touched and that burned with fire, and to blackness, darkness, storm,

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

For you are not come to a mountain that might be touched, and a burning fire, and a whirlwind, and darkness, and storm,

Translation for Translators T4T

In coming to God you have not experienced things like what the Israeli people experienced at Sinai Mountain. They approached a mountain that God told them they should not touch. They approached a blazing fire, and it was gloomy and dark [DOU], and there was a hurricane/cyclone.

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Berean Amplified Bible — Hebrews 12:18

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Hebrews 12:18 Interlinear (Deep Study)

BIB

GRK ου γαρ προσεληλυθατε ψηλαφωμενω ορει και κεκαυμενω πυρι και γνοφω και σκοτω και θυελλη

ου ou G3756 no Particle-N

γαρ gar G1063 for Conj

προσεληλυθατε proserchomai G4334 to come near/agree Verb-2RAI-2P

ψηλαφωμενω psēlaphaō G5584 to touch Verb-PPP-DSN

ορει oros G3735 mountain Noun-DSN

και kai G2532 and Conj

κεκαυμενω kaiō G2545 to kindle/burn Verb-RPP-DSN

πυρι pur G4442 fire Noun-DSN

και kai G2532 and Conj

γνοφω gnophos G1105 darkness Noun-DSM

και kai G2532 and Conj

σκοτω skotos G4655 darkness Noun-DSM

και kai G2532 and Conj

θυελλη thuella G2366 storm Noun-DSF

Greek Word Study

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Greek Word Reference — Hebrews 12:18

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

προσεληλυθατε proserchomai G4334 "to come near/agree" Verb-2RAI-2P

To approach or come near, like when people visited Jesus in Matthew 4:11 and Luke 9:42, or when we draw near to God in Hebrews 12:18 and 22

Definition: προσ-έρχομαι [in LXX for קָרַב, נָגַשׁ, etc. ;] to approach, draw near: absol., Mat.4:11, Luk.9:42, al.; with infin., Mat.24:1, al.; with dative loc., Heb.12:18, 22; dative of person(s), Mat.5:1, and freq., Jhn.12:21, al.; ptcp., προσελθών, with indic., Mat.8:2, and freq., Mrk.1:31, Luk.7:14, al.; π. αὐτῷ, with indic., Mat.4:3, Mrk.6:35, Metaphorical, __(a) of approaching God: absol. (Lev.21:17, Deu.21:5, al.), Heb.10:1, 22; τ. θεῷ, Heb.7:25 11:6; τ. θρόνῳ τ. χάριτος, Heb.4:16; πρὸς Χριστόν, 1Pe.2:4; __(b) in sense not found elsewhere (Field, Notes, 211), to consent to: ὑγιαίνουσι λόγοις, 1Ti.6:3 (AS)

Usage: Occurs in 90 NT verses. KJV: (as soon as he) come (unto), come thereunto, consent, draw near, go (near, to, unto) See also: 1 Peter 2:4; Matthew 9:14; Hebrews 4:16.

ψηλαφωμενω psēlaphaō G5584 "to touch" Verb-PPP-DSN

To touch or feel something means to come into physical contact with it, as seen in Luke 24:39 and 1 John 1:1. It can also mean to search for something, like seeking a deeper understanding of God, as in Acts 17:27.

Definition: ψηλαφάω, -ῶ (ψάω, to touch), [in LXX for מוּשׁ, מָשַׁשׁ pi., etc. ;] __1. to feel or grope about; with accusative, to feel about for, search after: metaphorically, of seeking God, Act.17:27. __2. to feel, touch, handle: with accusative of person(s), Luk.24:39, 1Jn.1:1; προσεληλύθατε ψηλαφωμένῳ (ὄρει ?), Heb.12:18 (R, txt., a mount that might be touched; mg., a palpable and kindled fire; see Westc., in l).† (AS)

Usage: Occurs in 4 NT verses. KJV: feel after, handle, touch See also: 1 John 1:1; Hebrews 12:18; Luke 24:39.

ορει oros G3735 "mountain" Noun-DSN

This word means a mountain, a high elevation of land, as mentioned in Matthew 4:8 and Mark 9:2. It is often used in the New Testament to describe a specific location or setting. The word is also used to symbolize a place of spiritual significance.

Definition: ὄρος, -ους, τό [in LXX chiefly, and very freq., for הַר ;] a mountain: Mat.4:8 17:1, Mrk.9:2, Jhn.4:20, 2Pe.1:18, al.; opposite to βουνός, Luk.3:5 (LXX); ὄ. τ. ἐλαιῶν, Mat.21:1 24:3, al. (see: ἐ.); ὄ. Σιών (Σ., prob. in gem appos.), Heb.12:22, Rev.14:1; ὄ. Σινά, Act.7:30, 38 Gal.4:24-25; τὸ ὄ., of the hill district as distinct from the lowlands, esp. the hills above the Sea of Galilee, Mat.5:1 8:1, Mrk.3:13 6:46, al.; τὰ ὄ., Mat.18:12, Mrk.5:5, Heb.11:38, Rev.6:14, al.; proverbially (cf. Rabbinic, הדים עקר), of overcoming difficulties, accomplishing marvels, ὄρη μεθιστάνειν, 1Co.13:2, cf. Mat.17:20 21:21, Mrk.11:23 (AS)

Usage: Occurs in 65 NT verses. KJV: hill, mount(-ain) See also: 1 Corinthians 13:2; Mark 5:11; Hebrews 8:5.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κεκαυμενω kaiō G2545 "to kindle/burn" Verb-RPP-DSN

To kindle or burn is the meaning of this verb, used in Matthew 5:15 and Luke 12:35. It can also mean to light a fire or to burn something. This word is used literally and metaphorically in the Bible.

Definition: καίω [in LXX for בָּעַר, יָקַד, שָׂרַף, etc. ;] __1. to kindle, light: with accusative, λύχνον, Mat.5:15; pass., to be lighted, to burn: ptcp., Luk.12:35, Rev.4:5 8:10 19:20; πυρί Heb.12:18, Rev.8:8 21:8; metaphorically, Luk.24:32, Jhn.5:35. __2. to burn, destroy by fire: pass., Jhn.15:6, 1Co.13:3.† (AS)

Usage: Occurs in 14 NT verses. KJV: burn, light See also: 1 Corinthians 13:3; Matthew 13:40; Hebrews 12:18.

πυρι pur G4442 "fire" Noun-DSN

Fire, literally or figuratively, is used in the Bible to describe flames, lightning, or God's judgment. It appears in Matthew 13:40 and Revelation 8:5. Jesus teaches about fire in Luke 3:9 and John 15:6.

Definition: πῦρ genitive, πυρός, τό, [in LXX chiefly and very frequently for אֵשׁ ;] fire: Mrk.9:22, Luk.3:9, Jhn.15:6, Act.2:10, 1Co.3:13, Jas.3:5, Rev.8:5, al; π. καὶ θεῖον, Luk.17:29; κατακαίειν (ἐν) π., Mat.13:40, Rev.17:16 18:8; καίεσθαι πυρί, Heb.12:18, Rev.8:8 21:8; φλὸξ πυρός, Act.7:30, 2Th.1:8, Heb.1:7, Rev.1:14 2:18 19:12; λαμπάδες πυρός, Rev.4:5; στῦλοι πυρός, Rev.10:1; ἄνθρακες πυρός, Rom.12:20 (LXX); γλῶσσαι ὡσεὶ πυρός, Act.2:3; δοκιμάζειν (πυροῦσθαι) διὰ πυρός, 1Pe.1:7, Rev.3:18; ὡς διὰ. π. (Lft., Notes, 193), 1Co.3:15. Of the fire of hell (cf. Dalman, Words,161): Mrk.9:48 (LXX); τὸ π. τὸ αἰώνιον, Mat.18:8 25:41 (cf. 4Ma.12:12); ἄσβεστον, Mrk.9:43; πυρὸς αἰωνίου δίκην ὑπέχειν, Ju 7; γέεννα τοῦ π., Mat.5:22 18:9; κάμινος τοῦ π., Mat.13:42, 50; ἡ λίμνη τοῦ π., Rev.19:20 20:10, 14-15; πυρὶ τηρεῖσθαι, 2Pe.3:7; βασανισθῆναι ἐν π., Rev.14:10. Metaphorical: βαπτίζειν πυρί, Luk.3:16; of the tongue, Jas.3:5; of strife and discord, Luk.12:49; ἐκ π. ἁρπάζειν, Ju 23; πυρὶ αλίζεσθαι, Mrk.9:49; ζῆλος πυρός, Heb.10:27; of God, π, καταναλίσκον, Heb.12:29 (LXX) (AS)

Usage: Occurs in 73 NT verses. KJV: fiery, fire See also: 1 Corinthians 3:13; Matthew 3:12; 1 Peter 1:7.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

γνοφω gnophos G1105 "darkness" Noun-DSM

Darkness or gloom, like the blackness mentioned in Hebrews 12:18, which describes a stormy or ominous atmosphere.

Definition: γνόφος (later form of δν-), [in LXX for אָפֵל, עֲרָפֶל, etc. ;] darkness, gloom (including "an element of tempest," Tr., Syn., §with): Heb.12:18.† SYN.: ἀχλύς, ζόφος, σκότος (Tr., l.with; DB, i, 457a). (AS)

Usage: Occurs in 1 NT verses. KJV: blackness See also: Hebrews 12:18.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σκοτω skotos G4655 "darkness" Noun-DSM

Darkness refers to the absence of light, either physical or spiritual, as described in Hebrews 12:18.

Definition: σκότος, -ου, ὁ the more usual cl. form (cf.σ., τό), darkness: Heb.12:18, Rec.† (AS)

Usage: Occurs in 31 NT verses. KJV: darkness See also: 1 Corinthians 4:5; Hebrews 12:18; 1 Peter 2:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

θυελλη thuella G2366 "storm" Noun-DSF

A storm or tempest describes a powerful and intense whirlwind, like the one mentioned in Hebrews 12:18, which symbolizes a challenging situation.

Definition: θύελλα, -ης, ἡ (θύω), [in LXX Deu.4:11 5:22 (עֲרָפֶל), Exo.10:22 * ;] (poët. in cl.), a hurricane, cyclone, whirlwind: Heb.12:18.† SYN.: λαίλαψ (which see) (AS)

Usage: Occurs in 1 NT verses. KJV: tempest See also: Hebrews 12:18.

Study Notes — Hebrews 12:18

Show Verse Quote Highlights

Context
Cross References
Hebrews 12:18 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 12:18
Jamieson-Fausset-Brown on Hebrews 12:18
Matthew Poole's Commentary on Hebrews 12:18
Trapp's Commentary on Hebrews 12:18
Ellicott's Commentary on Hebrews 12:18
Adam Clarke's Commentary on Hebrews 12:18
Cambridge Bible on Hebrews 12:18
Barnes' Notes on Hebrews 12:18
Whedon's Commentary on Hebrews 12:18
Sermons on Hebrews 12:18

Context — An Unshakable Kingdom

16See to it that no one is sexually immoral, or is godless like Esau, who for a single meal sold his birthright. 17For you know that afterward, when he wanted to inherit the blessing, he was rejected. He could find no ground for repentance, though he sought the blessing with tears.

18For you have not come to a mountain that can be touched and that is burning with fire; to darkness, gloom, and storm;

19to a trumpet blast or to a voice that made its hearers beg that no further word be spoken. 20For they could not bear what was commanded: “If even an animal touches the mountain, it must be stoned.”

Cross References

	Reference	Text (BSB)
1	Deuteronomy 4:11	You came near and stood at the base of the mountain, a mountain blazing with fire to the heavens, with black clouds and deep darkness.
2	Exodus 24:17	And the sight of the glory of the LORD was like a consuming fire on the mountaintop in the eyes of the Israelites.
3	Exodus 20:18	When all the people witnessed the thunder and lightning, the sounding of the ram’s horn, and the mountain enveloped in smoke, they trembled and stood at a distance.
4	Deuteronomy 5:22–26	The LORD spoke these commandments in a loud voice to your whole assembly out of the fire, the cloud, and the deep darkness on the mountain; He added nothing more. And He wrote them on two tablets of stone and gave them to me. And when you heard the voice out of the darkness while the mountain was blazing with fire, all the heads of your tribes and your elders approached me, and you said, “Behold, the LORD our God has shown us His glory and greatness, and we have heard His voice out of the fire. Today we have seen that a man can live even if God speaks with him. But now, why should we die? For this great fire will consume us, and we will die, if we hear the voice of the LORD our God any longer. For who of all flesh has heard the voice of the living God speaking out of the fire, as we have, and survived?
5	Romans 6:14	For sin shall not be your master, because you are not under law, but under grace.
6	Exodus 19:12–22	And you are to set up a boundary for the people around the mountain and tell them, ‘Be careful not to go up on the mountain or touch its base. Whoever touches the mountain shall surely be put to death. No hand shall touch him, but he shall surely be stoned or shot with arrows—whether man or beast, he must not live.’ Only when the ram’s horn sounds a long blast may they approach the mountain. ” When Moses came down from the mountain to the people, he consecrated them, and they washed their clothes. “Be prepared for the third day,” he said to the people. “Do not draw near to a woman.” On the third day, when morning came, there was thunder and lightning. A thick cloud was upon the mountain, and a very loud blast of the ram’s horn went out, so that all the people in the camp trembled. Then Moses brought the people out of the camp to meet with God, and they stood at the foot of the mountain. Mount Sinai was completely enveloped in smoke, because the LORD had descended on it in fire. And the smoke rose like the smoke of a furnace, and the whole mountain quaked violently. And as the sound of the ram’s horn grew louder and louder, Moses spoke and God answered him in the thunder. The LORD descended to the top of Mount Sinai and called Moses to the summit. So Moses went up, and the LORD said to him, “Go down and warn the people not to break through to see the LORD, lest many of them perish. Even the priests who approach the LORD must consecrate themselves, or the LORD will break out against them.”
7	2 Corinthians 3:9	For if the ministry of condemnation was glorious, how much more glorious is the ministry of righteousness!
8	2 Timothy 1:7	For God has not given us a spirit of fear, but of power, love, and self-control.
9	Romans 8:15	For you did not receive a spirit of slavery that returns you to fear, but you received the Spirit of sonship, by whom we cry, “Abba! Father!”

Hebrews 12:18 Summary

This verse is describing a mountain that is on fire and surrounded by darkness, gloom, and storm, which represents the fearsome presence of God. The Israelites were afraid to approach this mountain, and this verse is contrasting that with the approach we have to God through Jesus Christ (Hebrews 12:22-24). We don't have to be afraid of God's judgment, because Jesus has taken that judgment on Himself, and we can approach God with confidence and love (Romans 8:1, Hebrews 4:16). This verse is reminding us to have reverence for God, but also to trust in His love and mercy.

Frequently Asked Questions

What mountain is being referred to in this verse?

The mountain being referred to is likely Mount Sinai, where the Israelites received the Law from God, as described in Exodus 19:16-25 and Deuteronomy 4:11-12.

Why is the mountain described as burning with fire and surrounded by darkness, gloom, and storm?

This description is meant to convey the awe-inspiring and fearsome presence of God, as seen in Exodus 19:16-25 and Deuteronomy 5:22-24, where the people were afraid to approach the mountain due to the intense manifestation of God's power.

How does this verse relate to the warning against sexual immorality in Hebrews 12:16?

The warning against sexual immorality in Hebrews 12:16 is followed by this verse to contrast the fear and reverence that the Israelites had for God's presence with the casual disregard for God's laws that can lead to immorality, as seen in the example of Esau in Hebrews 12:16-17.

What is the significance of the mountain in this context?

The mountain represents the old covenant and the fear of God's judgment, as opposed to the new covenant and the love of God, which is the focus of the book of Hebrews, as seen in Hebrews 8:13 and 12:22-24.

Reflection Questions

How do I approach God in my daily life, with reverence and fear, or with a casual attitude?
What are the things in my life that I prioritize over my relationship with God, and how can I rearrange my priorities to put God first?
How can I balance the fear of God's judgment with the love and mercy that He offers through Jesus Christ?
In what ways can I apply the lessons from the Israelites' experience at Mount Sinai to my own life and relationship with God?

Gill's Exposition on Hebrews 12:18

For ye are not come unto the mount that might be touched,.... The design of the apostle in the following words is, in general, to engage the Hebrews to adhere closely to the Gospel, from the

Jamieson-Fausset-Brown on Hebrews 12:18

For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, For - The fact that we are not under the law, but under the

Matthew Poole's Commentary on Hebrews 12:18

For showeth, , the apostle enforcing on these Hebrews, and with them on all Christians, the pursuit of holiness and peace, by subjoining the great helps they have for it, beyond what the Old Testament church had, they being freed from the legal dispensation, which was less helpful to it, and admitted to that of the gospel, most promoting it. The first he layeth down, ; and the other, . They are freed from the covenant dispensation at Mount Sinai. Ye are not come unto the mount that might be touched; you have not been called, as to your body, to journey it to Sinai, or as to your faith to close with that covenant administration, to depend on, or have any expectation from it, as delivered by Moses at Mount Sinai in Arabia; a mountain visible, tactible, sensible, on earth, signifying the covenant dispensation from this mount to be low and earthy, occasioning earthy thoughts of God and carriage to him, sticking in an earthy altar sacrifice, and carnal and sensual religion; to the law written in stones, without minding the spirituality of it, or having it in their hearts; walking wisely in this wilderness state, yet, by the charge of God, not touchable by Israel at that time, though they came near to it in the third month after their coming out of Egypt, ,12,13,23. And that burned with fire; to the fire, in the which the Lord descended on the mount, ; which burnt unto the midst of heaven, 5:23,24, and would consume them that broke that law which he spake to them out of it, . Nor unto blackness, and darkness, and tempest; to the black, thick smoke that ascended as the smoke of a furnace, ; to darkness, occasioned by the thick clouds enveloping the mount, 5:23; to tempest, the storm of thundering, and lightnings, and earthquake, the terrible attendants of this solemnity, ,18 20:18. All these shadowing forth the fiery and terrible storms of wrath and indignation, which should pursue the breakers of this covenant to the lowest hell; giving them, in this delivery of the law, a visible type of what should be the issue of their breaking it, ,24. These terrors of the Almighty did so fright them, that they ran from God, and set not themselves to the serious pursuit of holiness, .

Trapp's Commentary on Hebrews 12:18

18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, Ver. 18. For ye are not come, &c.] q.d. You are not under the law, but under grace, beware therefore of profaneness and licentiousness. For think you that God hath hired you to be wicked? are you delivered to do all these abominations Jeremiah 7:10. Ought you not to walk gospel high? Philippians 1:27. Will not the angel (Christ) that goeth along with you, destroy you after that he hath done you good, if ye turn not and repent according to the rules of the law, the gospel? Exodus 33:2-4.

Ellicott's Commentary on Hebrews 12:18

(18-29) The exhortation to faithfulness is most impressively enforced by means of a comparison between the earlier revelation and that which is given in Christ. The mount that might be touched.—It appears certain that the word “mount” has no place in the true Greek text. Had this word been in the sentence as originally written, its absence from all our more ancient authorities would be inexplicable; whilst, on the other hand, the contrast with Hebrews 12:22, and the recollection of Deu 4:11, from which the last words in this verse are taken, would very naturally lead a transcriber to supply this word, which he might suppose to have accidentally dropped out of the text. If, however, the writer did not make use of the word here, though the contrast of Heb 12:22 was already before his mind, it seems certain that the word was not in his thought; and hence we have no right to introduce it in the explanation of the verse. The true translation, in all probability, is as follows: For ye are not come unto a material (literally, a palpable) and kindled fire, and unto gloom and darkness and tempest. The object of the writer is to set forth the terrors which accompanied the giving of the Law,—that which the awe-stricken people saw and heard. Not the mount, but the terrible fire was that which met their gaze. Thus again and again in Deuteronomy we find reference to the voice and the fire alone (Deuteronomy 4:33; Deuteronomy 4:36; Deuteronomy 5:4; Deuteronomy 5:25-26; Deuteronomy 18:16). Shortly before “the day of the assembly” in Horeb Israel had been led by “a pillar of fire” (Exodus 13:21); in Hebrews 12:29 of this chapter the figure of “a consuming fire” is applied to God Himself. To avoid such associations as these, and vividly to represent what then was shown to the Israelites, he speaks of “a material and kindled fire.” The metaphor in “palpable” as applied to fire is hardly more remarkable than that involved in “a darkness which may be felt” (Exodus 10:21, where the word used in the LXX. is almost the same as that which we have here).

Adam Clarke's Commentary on Hebrews 12:18

Verse 18. - 21. For ye are not come unto the mount that might be touched] I believe the words ψηλαφωμενωορει should be translated to a palpable or material mountain; for that it was not a mountain that on this occasion might be touched, the history, Exodus 19:12; Exodus 19:13, shows; and the apostle himself, in Hebrews 12:20, confirms. It is called here a palpable or material mount, to distinguish it from that spiritual mount Sion, of which the apostle is speaking. Some contend that it should be translated tacto de caelo, thunder-struck; this sense would agree well enough with the scope of the place. The apostle's design is to show that the dispensation of the law engendered terror; that it was most awful and exclusive; that it belonged only to the Jewish people; and that, even to them, it was so terrible that they could not endure that which was commanded, and entreated that God would not communicate with them in his own person, but by the ministry of Moses: and even to Moses, who held the highest intimacy with Jehovah, the revealed glories, the burning fire, the blackness, the darkness, the tempest, the loud-sounding trumpet, and the voice of words, were so terrible that he said, I exceedingly fear and tremble. These were the things which were exhibited on that material mountain; but the Gospel dispensation is one grand, copious, and interesting display of the infinite love of God. It is all encouragement; breathes nothing but mercy; is not an exclusive system; embraces the whole human race; has Jesus, the sinner's friend, for its mediator; is ratified by his blood; and is suited, most gloriously suited, to all the wants and wishes of every soul of man.

Cambridge Bible on Hebrews 12:18

18–29. The mercy and sublimity of the New Covenant as contrasted with the Old (18–24) enhance the guilt and peril of the backslider (25–29)18. For ye are not come] At the close of his arguments and exhortations the writer condenses the results of his Epistle into a climax of magnificent eloquence and force, in which he shews the transcendent beauty and supremacy of the New Covenant as compared with the terrors and imperfections of the Old.unto the mount that might be touched, and that burned with fire] Unless we allow the textual evidence to be overruled by the other considerations, which are technically called “paradiplomatic evidence,” the verse should be rendered “For ye have not come near to a palpable and enkindled fire.” In any case the allusion is to Exodus 19:16-19; Deuteronomy 4:11, and generally to “the fiery law.”blackness, and darkness, and tempest] Deuteronomy 4:11; Deuteronomy 5:22.

Barnes' Notes on Hebrews 12:18

For ye are not come - To enforce the considerations already urged, the apostle introduces this sublime comparison between the old and new dispensations; Hebrews 12:18-24.

Whedon's Commentary on Hebrews 12:18

4. .—In view of our Mount Zion, so superior to Sinai, let us have grace and confidence, Hebrews 12:18-29.18.

Sermons on Hebrews 12:18

	Sermon	Description
	Christian Freedom: The Logic of Law by Warren Wiersbe	In this sermon, the preacher emphasizes that as Christians, we are no longer under the law but living by the promise of God. He compares the way children understand punishment and
	A New Israel by T. Austin-Sparks	In this sermon, the speaker emphasizes the significance of the introductory words, "The Lord help us this morning," as they encompass the entire letter and truth being conveyed. Th
	The Awesome Voice of God by David Wilkerson	In this sermon, the preacher emphasizes the importance of hearing and heeding the voice of God. He highlights the story of the Israelites at Mount Sinai, where God spoke to them in
	Christ, Our High Priest by F.J. Huegel	In this sermon, the preacher emphasizes the perfect standing that believers have before God through the sacrifice of Jesus Christ. He uses an illustration of a special event in Mex
	When Your in a Crisis - How to Hear From God by Bayless Conley	In this sermon, the speaker focuses on the story of Elijah and how he heard from God in a time of crisis. The speaker emphasizes the importance of removing distractions and hindran
	Leadership in the Home Church and Church by Zac Poonen	In this sermon, the speaker emphasizes the importance of being led by Jesus and seeking His guidance in all decisions. He encourages listeners to go home, pray, and listen to Jesus
	The Lord's Supper by William MacDonald	In this sermon, the speaker emphasizes the importance of being prepared and reverent when gathering together as the people of God. He reminds the audience that they stand in the pr