Hebrews 6:17

Hebrews 6:17 in Multiple Translations

Berean Standard Bible BSB

So when God wanted to make the unchanging nature of His purpose very clear to the heirs of the promise, He guaranteed it with an oath.

King James Version KJV

Where in God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:

American Standard Version ASV

Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath;

Bible in Basic English BBE

So that when it was God's desire to make it specially clear to those who by his word were to have the heritage, that his purpose was fixed, he made it more certain with an oath;

Free Bible Version FBV

That's why God wanted to demonstrate more clearly to those who would inherit the promise that he would never ever change his mind.

Geneva Bible 1599 GNV

So God, willing more aboundantly to shew vnto the heires of promise the stablenes of his counsell, bound himselfe by an othe,

Young's Literal Translation YLT

in which God, more abundantly willing to shew to the heirs of the promise the immutability of his counsel, did interpose by an oath,

World English Bible WEB

In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath,

Noah Webster Bible WBS

Wherein God, willing more abundantly to show to the heirs of promise the immutability of his counsel, confirmed it by an oath:

Douay-Rheims 1899 DRV

Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:

Translation for Translators T4T

So, when God wanted to demonstrate very clearly ◄to us/to those people► who would receive what he had promised that he would not change what he had purposed to do, he solemnly guaranteed that he would declare himself guilty if he did not do what he promised.

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Berean Amplified Bible — Hebrews 6:17

BAB

Word Study

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Hebrews 6:17 Interlinear (Deep Study)

BIB

GRK εν ω περισσοτερον βουλομενος ο θεος επιδειξαι τοις κληρονομοις της επαγγελιας το αμεταθετον της βουλης αυτου εμεσιτευσεν ορκω

εν en G1722 in/on/among Prep

ω hos, hē G3739 which Rel-DSM

περισσοτερον perissos G4053 excessive Adj-ASN-C

βουλομενος boulomai G1014 to plan Verb-PNP-NSM

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

επιδειξαι epideiknumi G1925 to show/prove Verb-AAN

τοις ho G3588 the/this/who Art-DPM

κληρονομοις klēronomos G2818 heir Noun-DPM

της ho G3588 the/this/who Art-GSF

επαγγελιας epangelia G1860 promise Noun-GSF

το ho G3588 the/this/who Art-ASN

αμεταθετον ametathetos G276 unchangeable Adj-ASN

της ho G3588 the/this/who Art-GSF

βουλης boulē G1012 plan Noun-GSF

αυτου autos G846 it/s/he Pron-GSM

εμεσιτευσεν mesiteuō G3315 to guarantee Verb-AAI-3S

ορκω horkos G3727 oath Noun-DSM

Greek Word Study

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Greek Word Reference — Hebrews 6:17

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

ω hos, hē G3739 "which" Rel-DSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

περισσοτερον perissos G4053 "excessive" Adj-ASN-C

This word means excessive or superior in quality or quantity. In John 10:10, it describes the abundant life that Jesus offers. It can also mean violent or extreme, as in Mark 6:51.

Definition: περισσός, -ή, -όν [in LXX for יֶתֶר and cogn. forms ;] __1. more than sufficient, over and above, abundant: Jhn.10:10, 2Co.9:1; with genitive (a popular substitute for πλειών, Bl., § 11, 3.4), Mat.5:37; id. with ellips. genitive, Mat.5:47 (EV, more than others; but see infr.); εκ περισσοῦ, Mrk.6:51, Rec., T. (on ὑπὲρ ὲκ π., see: ὑπερεκπερισσοῦ). Compar. neut., -ότερον: Luk.12:4, 48; with genitive, Mrk.12:33; adverbially (cf. περισσῶς), more abundantly, 2Co.10:8, Heb.6:17 7:15; with genitive, π. πάντων, 1Co.15:10; pleonast., μᾶλλον π., Mrk.7:36. __2. out of the common, pre-eminent, superior: Mat.5:47 (Thayer, see word, but see supr.); τὸ π., as subst., Rom.3:1; compar., -ότερος, with genitive, Mat.11:9, Luk.7:26; with subst., Mrk.12:40, Luk.20:47, 1Co.12:23-24, 2Co.2:7.† (AS)

Usage: Occurs in 25 NT verses. KJV: exceeding abundantly above, more abundantly, advantage, exceedingly, very highly, beyond measure, more, superfluous, vehement(-ly) See also: 1 Corinthians 12:23; Luke 7:26; Hebrews 6:17.

βουλομενος boulomai G1014 "to plan" Verb-PNP-NSM

To be willing or to desire something, as in Mark 15:15 and Acts 5:28. It implies a deliberate choice or intention, like being minded to do something. This word is used in 2 Corinthians 1:15 and 1 Timothy 6:9.

Definition: βούλομαι, [in LXX for חפץ, אבה, יעץ, etc. ;] to will, wish, desire, purpose, be minded, implying more strongly than θέλω (which see), the deliberate exercise of volition (see Hort on Jas.1:18): with inf. (M, Pr., 205; Bl., §69, 4), Mrk.15:15, Act.5:28, 33 12:4 15:37 17:20 18:15, 27 19:30 22:30 23:28 27:43 28:18, 2Co.1:15, 1Ti.6:9, Heb.6:17, II Jhn.12, 3Jo.10, Ju 5; with accusative, 2Co.1:17; with accusative and inf., Php.1:12, 1Ti.2:8 5:14, Tit.3:8, 2Pe.3:9; of the will making choice between alternatives, Mat.1:19 11:27, Luk.10:22, Act.25:20, 1Co.12:11, Jas.3:4 4:4; εἰ βούλει (cl., a courteous phrase = θέλεις, colloq.; Bl., §21, 8; LS, see word), Luk.22:42; with subjc., adding force to a question of deliberation (Bl., §64, 6), Jhn.18:39; βουληθείς, of set purpose (see Hort, in l.), Jas.1:18; impf., ἐβουλόμην (= cl. βουλοίμην ἄν; Bl., §63, 5; Lft., Phm. 13), Act.25:22, Phm 13 (see also Cremer, 143).† (AS)

Usage: Occurs in 34 NT verses. KJV: be disposed, minded, intend, list, (be, of own) will (-ing) See also: 1 Corinthians 12:11; Acts 25:22; Hebrews 6:17.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

επιδειξαι epideiknumi G1925 "to show/prove" Verb-AAN

To show or prove something, like exhibiting evidence. In the Bible, it's used in Matthew 16:1 and Acts 9:39 to describe showing signs or proof of God's power.

Definition: ἐπι-δείκνυμι [in LXX: Pro.12:17 (פּוּחַ hi.), Isa.37:26 (בּוֹא hi.), Esp. Jer.59, 2Ma.15:32, al ;] __1. to show, exhibit, display: with accusative and dative, Mat.16:1 22:19 24:1, Luk.17:14. Mid., to display for oneself or as one's own (but cf. El., § 55, 1): Act.9:39. __2. to show, point out, prove: with accusative, Heb.6:17; with accusative and inf., Act.18:28 (cf. MM, Exp., xiv).† (AS)

Usage: Occurs in 9 NT verses. KJV: shew See also: Acts 9:39; Luke 20:24; Hebrews 6:17.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κληρονομοις klēronomos G2818 "heir" Noun-DPM

An heir is someone who receives a share of something, like a child inheriting their parents' property. In the Bible, it refers to those who inherit God's kingdom, like Christians in Romans 8:17. Jesus is also called an heir in Hebrews 1:2.

Definition: κληρο-νόμος, -ου, ὁ (κλῆρος, νέμομαι, to possess) [in LXX: Jdg.18:7, 2Ki.14:7, Mic.1:15, Jer.8:10 (יָרַשׁ), Sir.23:22 * ;] __1. (as in cl.) an heir: Mat.21:38, Mrk.12:7, Luk.20:14, Gal.4:1; of those who as sons of God inherit the privileges of the Messianic Kingdom; of Christ himself, Heb.1:2; of Abraham, Rom.4:13-14; of Christians, Rom.8:17, Gal.3:29, Tit.3:7, Jas.2:5. __2. (As in LXX: Jg, Mi, Je, ll. with) a possessor: Heb.6:17 11:7 (Cremer, 359 f.).† (AS)

Usage: Occurs in 14 NT verses. KJV: heir See also: Galatians 3:29; Luke 20:14; Hebrews 1:2.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

επαγγελιας epangelia G1860 "promise" Noun-GSF

A promise is a commitment or assurance, especially from God. In the Bible, it refers to God's promises to his people, like in Acts 7:17 and Romans 4:14.

Definition: ἐπ-αγγελία, -ας, ἡ (ἐπαγγέλλω), [in LXX: Psa.56:8 (סֵפֶר), etc. ;] __1. a summons (as Attic law-term, Dem., al.). __2. a promise (Dem., Arist., al.): Act.23:21; esp. in NT of the divine promises, Act.7:17, Rom.4:14, 16 Rom.9:4, Gal.3:17-18, 21 4:23, Heb.8:6 11:9, 17, 2Pe.3:9; with inf., Heb.4:1; γίνεται, etc., with dative of person(s), Act.2:39, Rom.4:13, Gal.3:16; before πρός, Act.13:32 26:6; έπαγγέλεσθαι τὴν ἐ., 1Jn.2:25; ἔχειν ἐπαγγελίας, Heb.7:6, 2Co.7:1; εἷναι νἐ έπαγγελίᾳ, Eph.6:2; ἡ γῆ τῆς ἐ., Heb.11:9; τὰ τέκνα τῆς ἐ., Rom.9:8, Gal.4:28; τ. πνεῦμα τῆς ἐ. τ. ἅγιον, Eph.1:13; αἱ διαθῆκαι τῆς ἐ., Eph.2:12; ἡ ἐ. τ. θεοῦ, Rom.4:20; pl., 2Co.1:20; αἱ ἐ. τ. πατέρων, Rom.15:8; with genitive obj., τ. ζωῆς (see Dalman, Words, 103), 1Ti.4:8; τ. παρουσίας αὐτοῦ, 2Pe.3:4; κατ ̓ ἐπαγγελίαν, Act.13:23, Gal.3:29, 2Ti.1:1; δι ̓ ἐπαγγελίας, Gal.3:18; συμμέτοχα τῆς ἐ., Eph.3:6; λόγος ἐπαγγελίας, Rom.9:9. By meton. (cf. ἐλπίς), of a promised blessing: Luk.24:49, Act.1:14, Gal.3:22, Heb.6:12-17 10:36 11:13, 33 11:39; with genitive epexeg., Act.2:33 Gal.3:14, Heb.9:15 (Cremer, 27).† (AS)

Usage: Occurs in 50 NT verses. KJV: message, promise See also: 1 John 2:25; Galatians 3:29; Hebrews 4:1.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αμεταθετον ametathetos G276 "unchangeable" Adj-ASN

The Greek word for unchangeable, meaning something that cannot be changed. It appears in Hebrews 6:18, describing God's promise as unchangeable. This concept is central to understanding God's nature.

Definition: ἀ-μετάθετος, -ον (μετατίθημι), [in LXX: 3Ma.5:1 3Mac 5:12 * ;] immutable: Heb.6:18; as subat., τὸ ἀ., immutability, Heb.6:17 (see MM, VGT, see word).† (AS)

Usage: Occurs in 2 NT verses. KJV: immutable(-ility) See also: Hebrews 6:17; Hebrews 6:18.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

βουλης boulē G1012 "plan" Noun-GSF

A plan or purpose, like the counsel of God in Luke 7:30 and Acts 2:23. It refers to a deliberate intention or advice, as seen in Acts 4:28 and 5:38. This word is used to describe God's will.

Definition: βουλή, -ῆς, ἡ (βούλομαι), [in LXX frequently for עֵצָה ;] counsel, purpose (in cl., esp. of the gods): Luk.23:51, Act.4:28 5:38 19:1 27:12, 42; pl., 1Co.4:5; of the Divine purpose, Heb.6:17; τ. βουλὴν τ. θελήματος αὐτοῦ, Eph.1:11; β. τ. Θεοῦ, Luk.7:30, Act.2:23 13:36 20:27.† (AS)

Usage: Occurs in 12 NT verses. KJV: + advise, counsel, will See also: 1 Corinthians 4:5; Acts 27:12; Hebrews 6:17.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εμεσιτευσεν mesiteuō G3315 "to guarantee" Verb-AAI-3S

To guarantee means to promise or agree to something, like a contract or a vow. In Hebrews 6:17, God guarantees his promise with an oath.

Definition: μεσιτεύω (μεσίτης), to interpose, mediate: ὅρκῳ, Heb.6:17 (MM, ii, 111).† (AS)

Usage: Occurs in 1 NT verses. KJV: confirm See also: Hebrews 6:17.

ορκω horkos G3727 "oath" Noun-DSM

An oath is a sacred promise, like the one Herod made to Salome in Matthew 14:7. In the Bible, oaths are often used to guarantee something, as in Acts 2:30. This concept is key to understanding Jesus' teachings in Matthew 5:33.

Definition: ὅρκος, -ου, ὁ [in LXX chiefly for שֶׁוַע, שִׁבְעָה and cogn. forms ;] an oath: Mat.14:7 26:72, Luk.1:73, Act.2:30, Heb.6:16-17, Jas.5:12; p1., Mat.5:33 (LXX) Mat.14:9, Mrk.6:26.† (AS)

Usage: Occurs in 10 NT verses. KJV: oath See also: Acts 2:30; Mark 6:26; Hebrews 6:16.

Study Notes — Hebrews 6:17

Show Verse Quote Highlights

Context
Cross References
Hebrews 6:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Hebrews 6:17
Jamieson-Fausset-Brown on Hebrews 6:17
Matthew Poole's Commentary on Hebrews 6:17
Trapp's Commentary on Hebrews 6:17
Ellicott's Commentary on Hebrews 6:17
Adam Clarke's Commentary on Hebrews 6:17
Cambridge Bible on Hebrews 6:17
Barnes' Notes on Hebrews 6:17
Whedon's Commentary on Hebrews 6:17
Sermons on Hebrews 6:17

Context — God’s Unchangeable Promise

15And so Abraham, after waiting patiently, obtained the promise. 16Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument.

17So when God wanted to make the unchanging nature of His purpose very clear to the heirs of the promise, He guaranteed it with an oath.

18Thus by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be strongly encouraged. 19We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,

Cross References

	Reference	Text (BSB)
1	Hebrews 6:18	Thus by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be strongly encouraged.
2	Proverbs 19:21	Many plans are in a man’s heart, but the purpose of the LORD will prevail.
3	Isaiah 55:11	so My word that proceeds from My mouth will not return to Me empty, but it will accomplish what I please, and it will prosper where I send it.
4	Isaiah 14:24	The LORD of Hosts has sworn: “Surely, as I have planned, so will it be; as I have purposed, so will it stand.
5	Hebrews 11:9	By faith he dwelt in the promised land as a stranger in a foreign country. He lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.
6	Psalms 110:4	The LORD has sworn and will not change His mind: “You are a priest forever in the order of Melchizedek.”
7	John 10:10	The thief comes only to steal and kill and destroy. I have come that they may have life, and have it in all its fullness.
8	Psalms 33:11	The counsel of the LORD stands forever, the purposes of His heart to all generations.
9	Hebrews 6:16	Men swear by someone greater than themselves, and their oath serves as a confirmation to end all argument.
10	James 1:17	Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow.

Hebrews 6:17 Summary

[God wanted to make it very clear that His promises are always true, so He guaranteed them with an oath, which is like a solemn promise, as seen in Hebrews 6:17. This means we can trust Him completely, just like we would trust someone who has sworn to tell the truth. We can have confidence in God's faithfulness, as stated in Lamentations 3:22-23, and His promises, like those found in Jeremiah 29:11 and Romans 8:28, give us hope for the future, and remind us that He is always with us, as mentioned in Matthew 28:20.]

Frequently Asked Questions

Why did God need to guarantee His promise with an oath?

God guaranteed His promise with an oath to demonstrate the unchanging nature of His purpose, making it clear to the heirs of the promise, as seen in Hebrews 6:17, and as men swear by someone greater than themselves, their oath serves as a confirmation to end all argument, as mentioned in Hebrews 6:16.

What does it mean that God's purpose is unchanging?

God's purpose is unchanging because He is a faithful and trustworthy God, as stated in Hebrews 6:17, and His nature is consistent with His character, as seen in Psalm 92:15 and Malachi 3:6.

How does God's oath relate to our hope in Him?

God's oath serves as a confirmation of His promise, giving us strong encouragement to hold onto the hope set before us, as mentioned in Hebrews 6:18, and this hope is an anchor for our soul, firm and secure, as stated in Hebrews 6:19.

What can we learn from God's guarantee of His promise?

We can learn that God is a promise-keeper, and His Word is trustworthy, as seen in Numbers 23:19 and Matthew 24:35, and we can have confidence in His faithfulness, as stated in Lamentations 3:22-23.

Reflection Questions

What does it mean to me that God's purpose is unchanging, and how can I apply this truth to my life?
How can I trust God's promises, even when circumstances seem uncertain, and what role does faith play in this?
In what ways can I be strongly encouraged by God's oath, and how can I hold onto hope in times of doubt or fear?
What are some promises of God that I can cling to, and how can I make them a part of my daily life, as seen in verses like Jeremiah 29:11 and Romans 8:28?

Gill's Exposition on Hebrews 6:17

Wherein God, willing,.... Or "wherefore", as the Syriac and Ethiopic versions render it; that is, whereas an oath is used among men to confirm anything that might be doubted; therefore God, in

Jamieson-Fausset-Brown on Hebrews 6:17

Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: Wherein - i:e., Which being the case among men, God, in accommodation

Matthew Poole's Commentary on Hebrews 6:17

The apostle having stated the nature of an oath in the antecedent, subjoins and applies it in a consequent, in which he shows that God sware to this end, that his own counsel might appear to be immutable, and the consolation of believers greater. Wherein God, willing more abundantly to show; En w, in which matter or case, viz. God’ s act of promise and oath to Abraham, it was not limited to his person, but to all his believing seed, ,24. Out of his own mere grace and free-will, his goodness and affection to them, without any consideration in them moving him; but his free, unexpected, as undeserved mercy, did first reveal, then promise, then swear. What more could he do? How liberal and abundant is his love in these overflowing discoveries of it! So to reveal and make known his gracious thoughts, making them manifest, perspicuous, and glorious, when none was privy to them, nor could reveal them, but himself. Unto the heirs of promise; the seed of Abraham’ s faith, all true believers, whom God had made children and heirs by promise, as Isaac, ,26,29 4:26-28; joint-heirs with Christ, . These alone did God intend to secure, and make certain of their salvation. The immutability of his counsel: God’ s unchangeableness in his will and decree, as in himself, excludes all hesitation, alteration, or transposition of what it was from eternity; God did never, will never, change one iota or tittle of his eternal will and decree of saving, perfecting, and gathering into one penitent believers, by the promised Seed Jesus Christ; which he did reveal to the world, and without which manifestation a believer could have no comfort, and without its immutability, not any lasting and permanent comfort. Confirmed it by an oath: emesiteusen is proper for a mediator, one who cometh in between two parties as a surety; and so is justly applicable to God the Son, who interposeth between God the Father promising, and believers to whom the promise is made as heirs, as a Surety engaging to see his Father’ s promise made good to his seed; and therefore confirms it to them with an oath, that they might know the promise was immutable, and should be punctually fulfilled; by which means he removes all doubts, fears, and jealousies about it from them. If they will believe men who swear, how much more ought they to do so, and rest satisfied, with the oath of the Mediator!

Trapp's Commentary on Hebrews 6:17

17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: Ver. 17. God willing more abundantly] His word is sufficient, yet tendering our infirmity he hath bound it with an oath, and set to his seal. His word cannot be made more true, but yet more credible. Now two things make a thing more credible: 1. The quality of the person speaking; 2. The manner of the speech. If God do not simply speak, but solemnly swear, and seal to us remission of sins, and adoption of sons by the broad seal of the sacraments, and by the privy seal of his Spirit, should we not rest assured?

Ellicott's Commentary on Hebrews 6:17

(17) Wherein.—Since this is the case. Of promise.—Rather, of the promise. The promise made to Abraham was substantially and really (see Hebrews 6:13) that which embraced all Messianic hope; of this promise not Abraham’s sons only, but all “they which are of faith” (Galatians 3:7; Galatians 3:29), Abraham’s spiritual seed, are the heirs. In an Epistle so distinctly Pauline there can be no doubt as to this interpretation. Confirmed it by an oath.—Literally, mediated with an oath. When a man confirms a promise or declaration to another by solemn appeal to God, between the two God is Mediator. Condescending to man’s weakness, that the certainty may be “more abundant,” God. thus confirms His word, at once the Promiser and the Mediator: God the Promiser (if we may so speak) makes appeal to God the Hearer and Witness of the oath. We cannot doubt, as we read this whole passage, that there is a special reason for the emphasis thus laid on God’s oath to Abraham. The writer dwells on this confirmation of the divine word of promise, not merely because it is the first recorded in sacred history, but because he has in thought the declaration of Psa 110:4. To this as yet he makes no reference; though he has quoted from the verse repeatedly, it has been without mention of the divine oath: but throughout the section before us he is preparing the way for his later argument in Hebrews 7:21.

Adam Clarke's Commentary on Hebrews 6:17

Verse 17. The heirs of promise] All the believing posterity of Abraham, and the nations of the earth or Gentiles in general. The immutability of his counsel] His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.

Cambridge Bible on Hebrews 6:17

17. Wherein] Rather, “on which principle;” “in accordance with this human custom.”willing] Rather, “wishing.” The verb is not thelôn, but boulomenos.more abundantly] i.e. than if he had not sworn.unto the heirs of promise] Rather, of the promise.” The heirs of the promise were primarily Abraham and his seed, and then all Christians (Galatians 3:29).the immutability of his counsel] “I am the Lord, I change not” (Malachi 3:6). See too Isaiah 46:10-11; Psalms 33:11; James 1:17.) His changeless “decree” was that in Abraham’s seed all the nations of the world should be blessed. On the other hand the Mosaic law was mutable (Hebrews 7:12, Hebrews 12:27).confirmed it by an oath] Rather, “intervened with an oath,” i.e. made His oath intermediate between Himself and Abraham. Philo, with his usual subtle refinements, observes that whereas our word is accredited because of an oath, God’s oath derives its credit because He is God. On the other hand, Rabbi Eleazer (in the second century) said “the word Not has the force of an oath,” which he deduced from a comparison of Gen 9:11 with Isaiah 54:9; and therefore a fortiori the word “yes” has the force of an oath (Shevuoth. f. 36. 1). The word “intervened,” “mediated” (emesiteusen) occurs here only in the N.T.

Barnes' Notes on Hebrews 6:17

Wherein God - On account of which; or since an oath had this effect, God was willing to appeal to it in order to assure his people of salvation.

Whedon's Commentary on Hebrews 6:17

17. Wherein—In which transaction; namely, with Abraham. Confirmed it—Greek, mediated, or interposed as a mediator in taking the oath. For the person sworn by is a middle man, a third intermediate person, between the parties.

Sermons on Hebrews 6:17

	Sermon	Description
	Attributes of God (Series 2): The Immutability of God by A.W. Tozer	In this sermon, the preacher emphasizes the unchanging nature of God and His Word. He highlights that while everything in the world may change, God remains constant. The preacher e
	What Is a Cult by Ron Carlson	In this sermon, the preacher discusses the warning given by Jesus about the increase of false Christs and false prophets in the end times. He emphasizes the importance of preaching
	Hope by Edgar F. Parkyns	In this sermon, the speaker discusses the concept of hope and faith in relation to achieving one's heart's desires. He uses metaphors such as a stone in a sling and a DC-10 airplan
	Marriage and Divorce - Part 3 by Don Courville	In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioni
	Marriage and Divorce - Part 4 by Don Courville	In this sermon, the preacher discusses the importance of church order and the role of men in their homes and marriages. He emphasizes that church order is crucial for the functioni
	Spiritual Exercise - Life Within the Veil by Stephen Kaung	In this sermon, the speaker discusses the importance of being broken in order to release Christ's life within us. He explains that this process is achieved through the enlightenmen
	Living Within the Veil by Stephen Kaung	In this sermon, the speaker emphasizes the role of priests in serving both God and the world. They are called to bear the testimony of Jesus and exhibit Christ through their lives